ON 



OF 



BY THE 



REV* D* C. ILANSMOa 



AUBURN: 

PRINTED BY RICHARD OLIFHANT. 

1825. 




]|£««r Theol. igtoni 



Fage 61, sixth line from bottom, for "executing," read— exereisiBg.. 

" 125, eighth line from bottom, for "promise," read — province. 

" 133, eighth line from bottom, for "him," read — them. 
" 151, tvveiltb line from bottom, for "men," read — me. 

" 166, tenth hne from bottom, for " cause," read — because- 

" 223. fifth line from bottom, after " that," insert — they. 

" 249, tenth line from bottom, after " these," insert — they- 

*' 257, iast line, for " any thing," read — all things. 

" 261, first line, for "parable," read — parallel. 

" 270, third hne from top, for " then," read — that* 

" 271, first line, for "ever," read — even. 

" 271, ninth line from top, for " of sons," read — of the somr. 

" ■ 280, last line, for "put asunder," read— put them asunder. 

*' 2S3, seventh hne from top, for "least," read — lest. 

" 308; eighth line from bottom, for " is," read — in. 

" 315, second line from top, for " choice," read — chosen, 

336, last line, after "would," insert— permit any thing ta exist,, whick. 



CONTENTS, 



SERIMEON I. 

The duty, ability, and present obligation of sin- 
ners TO REPENT. 

Acts xvii, 30. — " But now commandeth all men, every 
■where to repent.''^ 

SERMON IZ. 

The salvation of sinners an act of gracious sove- 
reignty. 

Romans ix, 18. — " Therefore hath he mercy on whom he 
will have mercy. 

SERMON m. 

That some sinners are saved, and not all, the re- 
sult OF sovereign divine influence. 

Matthew xxii, 14. — " For many are called, but few 
are chosen.'^ 

SERMON £V. 

Sinners voluntarily darken their own understand- 
ings. 

Ephesians iv, 18. — " Having the under standirig darkened, 
being alienated from the life of God through the igno- 
rance that is in them, because of the blindness of their 
heart.'' 



SERMON V. 

The hearts of sinners control their understand- 
ings. 

Romans i, 21. — " And their foolish heart was darkened,^" 8S^ 

SISSIMON VX. 

The necessity of regeneration. 
John iii, 7. — " Ye must be born again.^' 111. 

The obligations of sinners to love God. 
Deuteronomy, vi. 5. — " And thou shalt love the Lord thy 
God^ with all thy heart, and with all thy soul, and with 
Mil thy might.'' 127 

SSS^MOH Vlll. 

The inability of sinners voluntary. 

Isaiah xlii, 18. — " Hear^ ye 'deaf ; andlook, ye blind, that 
ye may see.'' 141 

What it is to preach the gospel. 
Acts xiv, 7. — " And there they preached the gospel." 157 

SmMOH X. 

The hopes of sinners end with the present life. 

Luke xvi, 25. — " Son, remember that thou in thy life time 
receivedst thy good things." 179 

SX2RMON XI. 

On quenching the Spirit. 
L Thessalonians V. 19. — Quench 7iot the Spirit." 193 

SZSRIMCON XXI. 

The feelings of penitent sinners, 
Luke xviii, 13.—'^ God be merciful to me a sinner." 209 



vii 



SZSRMON XIIX. 

The character and end of the righteous and the 
wicked. 

Isaiah iii, 10, 11. — " Say ye to the righteous, that it shall 
be well with him ; for they shall eat the fruit of their 
doings. Wo unto the wicked, it shall be ill with him ; 
for the reward of his hands shall be given him.'' 225 

SERMON XZV. 

The rejection of the gospel criminal, irrational, 
and dangerous. 

Acts xvii, 32.—" We will hear thee ogaiifof this matter." 241 

SERIMION' XV. 

Ministers cannot preach so as to please both God 
AND sinners. 

Matthew xi, 16, 17, 18, 19. — But whereunto shall I 
liken this generation ? It is like unto children sitting in 
the markets, and calling to their fellows, and saying — 
We have piped unto you, and ye have not danced ; we 
have mourned unto you, and ye have not lamented. For 
John came neither eating nor drinking, and they say, 
he hath a devil. The Son of man came eating and drink- 
ing, and they say, beheld, a man gluttonous, and a wine 
hibber, a friend of publicans and sinners." 261 

SERMON XVX. 

The abuse of Divine goodness an evidence of hu- 
man depravity. 

MiCAH vi, 3. — " O my people, what have I done unto thee ? 
And wherein have I wearied thee ? Testify against me.'" 289 

SERMOS? XVII. 

The transgression of the law is sin. 

\. John iii, 4. (last cleiuse.)-—" For sin is the transgres- 
sion of the law." 295 



Vlll 

Love for the doctrines of the gospel, evidence of 
LOVE TO God. 

John viii, 47. — He that is of God, heareth Godfs words ; 
ye therefore hear them not, because ye ure not of God." 313 

SERIMEON XZX. 

The Bible a sure instrument in accomplishing the 

END for which IT WAS GIVEN. 

Isaiah Iv, 1 1. — So shall my word be that goeth forth out 
of my mouth ; it shall not return unto me void, but it 
shall accomplish that which 1 please, and it shall pros- 
per in the things whereto I sent it." 329 

SERMON XX. 

Christians bound to seek the good of others. 
Philippians ii, 4. — " Look not every 7nan on his own 
things, but every man also on the things of others." 347 



To the Members of the Presbyterian 
Congregation in Auburn, the following 
discourses, which were originally pre- 
pared, in the ordinary course of minis- 
terial duty, for their improvement, are 
inscribed, with an humble prayer that the 
blessing of God may attend them, in the 
form in which they are now presented — 
By their affectionate 
PASTOR, 



INTRODUCTORY REMARKS. 



To the beloved people of my charge. 

My Dear Friends, — Under a permanent and unwa- 
vering conviction that we are forming characters for in- 
finite joys, or endless sorrows, I have endeavoured, in my 
publick ministrations among you, to declare the whole 
counsel of God. I am not conscious that 1 have in any 
instance, either suppressed, or modified the truth, in ac* 
commodation to the feelings, or the prejudices, the fa^* 
vour, or the frowns of any man. 

It has been an important point of labour with me, to 
have my own mind deeply penetrated with a sense of my 
responsibility, and with a conviction that I must meet you 
all, in the great day of solemn adjudication. Time has 
appeared too short; the glory of this world too transient 
and fading; eternity too near and certain in its approach ; 
the honour of God, and the souls of men of too much 
value and interest; and a consciousness of my own dread 
responsibility has been too deep and pungent, to permit 
me to pursue a temporizing policy, when called to preach 
to you, the eternal truth of the gfeeit God» 



xii 

It is not to be denied that those truths of the Bible, 
which charge upon man a character of utter hostility to 
all that is lovely in God, and amiable, and sweet in 
heaven, and which exhibit his responsibility and destiny, 
are offensive to the feelings of his heart. I have been 
far from supposing, however, that I might be justified on 
this account in suppressing them; sensible as I am that 
a faithful and just exhibition of them, is peculiarly adapted 
to awaken in the sinner a conviction of his character of 
guilt, and his condition of danger. 

There is great reason to apprehend, that many of our 
fellow-men may be deceived with regard to the ground 
of their hope, and may think themselves reconciled to 
God, under such views of his character as are utterly 
abhorrent to his own heart. Thence, I have laboured 
to exhibit such views of the character and government 
of God, as it appeared to me he had sanctioned in his 
own blessed Word. 

The present day is characterized by a peculiar spirit 
of Catholicism, which may result in great good, or great 
evil to the Church of God. In the tendency which it 
has to unite the efforts of Christians in disseminating the 
Bible, and extending the boundaries of the kingdom of 
our Redeemer, it furnishes occasion for fhe liveliest gra- 
titude and joy : Yet I have a very deep conviction, and 
not unfrequently a trembling apprehension, that the 
enemy may improve it to the advantage of the cause Of 
errour, by lowering through its influence the standard of 
Christian character; and lessening the amount of plain, 
faithful, and distinguishing preaching. I can unite with 
any set of men, in giving the pure, and unadulterated 



xiii 

word of God, to every son and daughter of Adam: 
But am I to choose a Missionary, an Expounder of the 
word of hfe? How can I consent to send a man to watch 
for souls, whose views differ from my own, on what 
appear to me to be the essential attributes of revealed 
religion. 

That is a perversion, and an abuse of the law of 
love, that requires any man to sacrifice, or suppress, or 
modify, those views of Christian doctrine, which, from 
his own experience, have proved themselves rich sources 
of consolation to his heart, and which form the pillar and 
ground of his faith. 

While, therefore, we look with an eye of kindness 
upon those who differ with us in their views of truth, let 
us be careful that we do not abandon the faith once 
delivered to the saints and in our zeal for Catholicism 
sacrifice those high truths respecting God and his go- 
vernment, without which, all the Catholicism in the uni- 
verse, would leave us still under the mastery of sin, and 
under the condemnation of God's holy and righteous 
law. 

False views of that charity which the gospel enjoins, 
are natural to the human heart ; and there are not wanting 
those in community, who, though their lives are immoral, 
and though they both virtually and in fact deny the only 
Lord God that bought them, do yet claim it as their 
right to be called Christians, and to be treated as such ; 
and whose liberal catholick views would stop at nothing 
short of an unreserved union, with that sentiment of 
Pope, which places the gods of the heathen upon the 
same throne with Jehovah of Hosts. Be the friends of 



XIV 



whosoever are the friends of Jesus Christ ; unite in the 
kindest feelings of Christian love, with those who accord 
to God, the universal and undivided sovereignty of all 
worlds ; but avoid the advocates of that false philosophy, 
which would despoil and blight the glory of your Sa- 
viour, and annihilate your hope of future felicity, by 
robbing the redemption scheme of its most distinguish- 
ing attribute, the sacrificial, or vicarious nature of the 
death of Christ. 

We are thrown upon times, when, although religion 
seems popular, there are few who can bear sound doc- 
trine : And it can hardly be viewed otherwise, than an 
unhappy indication of a decline in Christian knowledge, 
that so many professed friends of the cause, express a 
chilling indifference to doctrinal preaching, and think a 
knowledge of the doctrines of the gospel of little moment. 
What is denominated practical preaching, a preaching 
which excludes the topical discussion of the great doc- 
trines of the gospel, has precedence given it, by many 
who profess to believe these doctrines, but who, because 
they are ofiensive to the minds of impenitent men, do 
not think it prudent to exhibit them. 

Were this the place for discussion, I would do more, 
than simply ask, in reply to such views — How those can 
hope to be happy in God, let their professions be what 
they may, who hate what he has declared true both of 
himself and of them; And further- — How they can know 
that they love God, and are pleased with his government, 
whilst they are ignorant of the character of both ^ 

In the discourses which are now presented to you, and 
which were originally prepared in the ordinary course of 



XV 



fiiinisterial duty, and without any view to publication, 1 
have endeavoured to present some of the important truths 
of revelation in their practical relations and tendencies, 
placing the principle, and the practice founded on it, by 
the side of each other. What the result of this effort 
may be, an effort made in compliance with those solicita- 
tions of friendship which my feelings would not suffer me 
to resist, can be determined by that Being, only, who 
employs the instrumentality of earthen vessels, to make 
known the excellency of his own power. 

To His direction, '^who is the blessed and only Poten- 
tate, the King of kings, and the Lord of lords, would I 
most humbly desire to commit the whole — 
While I subscribe myself 

Your affectionate and unworthy servant, 
In Christ Jesus the Lord, 

D. C. LANSING. 

Auburn, September 22 j 1825. 



But now commandeth all men, every where to repent.''^ 

Acts xvii, 30. 

It is not my design, at this time, to inquire into the nature 
of repentance, and to exhibit, in detail, that series of moral 
feeling, that constitutes the essence of godly sorrow. I would 
only remark, that the emotion of mind, which we denominate 
sorrow, is the same in its nature, when produce^ by a convic- 
tion of sin, as when produced by any other cause. It is the 
sorrow of the world, and worketh death, when produced hy 
worldly causes. It is godly sorrow, and has its issue in ever- 
lasting life, when produced by a conviction of having basely, 
and causelessly offended our Maker. I forbear, tlx^refore, 
making any remarks, specifically, on the nature ^^^^ repentance, 
whilst I endeavour to press the duty^ and tl^ ability, and pre- 
sent obligation of sinners to perform it/ 

I. It is the duty of all mf^ to repent. 

This duty is solemnly enjoip<id by the authority of God in the 

text : — But now commandeth all men, every where to repent.''^ 

The Scriptures, elsewhere, abundantly enforce it. Jesus 

c 



18 

Christ preached that men should repent, and he has made i% 
pecuharly, the duty of his ministering servants, in this particu- 
lar, to imitate his example. He urged the necessity of repen- 
tance upon the Jews, in a most solemn manner, when he applied 
ihe tragical end of those Galileans whose blood Pilate had min- 
gled with their sacrifices, to their case, and declared to them, 
*' Except ye repent, ye shall all likenvise perish.''^ The disciples 
went and preached that men should repent.''^ '•'■And thus it 
behooved Christ to svffer, and to rise from the dead, the third 
day ; and that repentance and remission of sins should be 
preached in his name among all nations, 

The duty of repentance cannot, from its very nature, be 
restricted to any definite and select number. All men are 
sinners. All are to blame for being sinners. Their being 
sinners lays the foundation for the necessity of repentance. — 
If, therefore, the duty of repentance is obligatory on one, it 
is so on all. If they had always loved God supremely, there 
would have been no ground for repentance ; but, having been 
voluntary in their hatred towards him, it is impossible they 
should love him, so long as they do not grieve for their 
ungr.iViful, and wicked conduct. This is impossible, because 
a s ate of irapenitency, is a state of hatred and rebellion, and 
these are incoiapatible with a spirit of submission and love. 
Hence, men can ci^piy ^vith the obligation, which all lie 
under, to love God suputnely, only, as they exercise a deep, 
and ingenuous sorrow of he^rt, on account of sin. V/hilst 
the whole heart is opposed to God, it is impossible, that the 
rvliole, or any part of the heart should be in love with him. 



19 

Thence it is, that what is termed the disability of sinners t© 
embrace Christ, and love him, is called a moral disability, 
because it lies exclusively in the inclination ; it being impos- 
sible, that the inclination should be equally strong towards 
objects of a directly opposite nature. Man cannot love, what 
he hates ; not because he has not a capacity to love, but 
because he hates ; and it is a palpable absurdity to suppose, 
that he can, at the same time, love with all his heart, what 
he hates with all his heart. As all men- are bound to have 
right feelings towards God ; and as they can then only have 
right feelings, when they are brought to exercise an ingenuous 
grief for their sins, so, the obligation to repentance, running 
parallel with their offences, lies upon a.\l men. 

If all sinners are bound to repent c^en the obligation rests 
upon those who hear me. ^^'^ command of the Almighty, to 
all men, every where to repent, is addressed as directly to 
you, as it ever was to any of his creatures. It is a duty, to 
which you are solemnly called, by motives of the most tender 
and impressive character. It is your Maker who calls you 
back to your allegiance, and to happiness ; and you are urged 
to submit, by every argument that can address the kind and. 
ingenuous principles of your natare. It is a duty which yoa 
are able to perform, and for neglecting which, you are ren- 
dering yourselves daily, more and more guilty, in the eye of 
Heaven. This brings me to the 

II. Article to which, in pursuance of our plan, I would 
invite your attention. Repentance is a duty w^hich sin- 
kers AilE ABLE TO PERJ'ORr^. 



20 

The ability of sinners, as well as their obligation to repeutj 
appears from the fact, that God has commanded them to repent. 
The command presupposes an ability, that constitutes the basis 
of obligation ; for it is a dictate of common sense, that no one 
can be to blame for not doing, what he is in no sense able to 
do. Now if man is unable to repent, and thus, in every sense, 
unable to comply with what God requires, when he commands 
him to repent, he cannot be to blame if he does not repent. 
But this is not all : If he can be held to perform, only, what 
he is able to perform, then it is most palpable, that to require 
of him, what lies strictly beyond the reach of those powers 
that constitute him a responsible moral agent, must be incon- 
sistent and unjust. We must conclude, therefore, since God 
has commanded men to ^epent, and has threatened them with 
his sore displeasure if they do ^ot repent, either, that they 
are able to repent, and thence, are both formally, and actually 
guilty for not repenting ; or, w^e must adopt the only alterna- 
tive, and imphcate the rectitude of the Divine Being, in 
requiring of his creatures, under the most tremendous sanc- 
tions, the doing of impossibilities. 

But, as the command to repent is in accordance with our 
consciousness of obligation ; as it is a duty reasonable in its 
own nature, arising from the perfections of God, and his rela- 
tions to his creatures, it is most evidently safe, as well as 
rational and scriptural, how repugnant soever the conclusion 
may be to our corruptions, to take the side of our Maker 
against ourselves, and under a conviction that we are to blame 
for being sinners, to humble ourselves before him, and t© 



21 



confess and forsake our sins, that we may obtain mercy. This, 
we observe, is the most safe, as well rational and scriptural 
course. That repentance is a commanded duty, is most obvi- 
ous. It is a duty addressed to men, not under the influence of 
conviction, not under the influence of a change of feelings, only, 
but also, under the prevailing, and overpowering influence of 
moral corruption, under the control of a heart at total enmity 
against God. In the possession of a totally sinful character, and 
whilst indulging feelings of direct hostility to all that is good, 
does God command all men, every where to repent. Now 
what must we conclude from this state of facts ? Are we 
ready to go in the very face of our own consciousness, in the 
face of the Bible, and charge the holy God with injustice and 
cruelty, by affirming, that he requires us to do, what he knows 
we are in no sense able to do ? Shall we not rather submit 
to the just, though afflicting conclusion, that we might all have 
exercised the most ingenuous godly sorrow for our sins, long 
ago, if w^e had been inclined to acknowledge the claims of our 
Maker, and to submit to his authority ? And that we are in 
our sins to-day, exposed to his righteous judgements, because 
we have hated instruction, and did not choose the fear of the 
Lord? 

The attempt to avoid this conclusion, is to little purpose, 
by endeavouring to show, that it seems to be inconsistent with 
those great and important truths of revelation, that exhibit 
man as wholly depraved and dependent, and God as the sole 
efficient in the work of regeneration. It is in full view of 
l^jese interesting truths, that God requires all men, every 



where to repent. It is to be apprehended, howeve'r, that 
some, at least in the legitimate tendency of their views, when 
speaking of the disabihty and dependence of sinners, in con- 
nexion with the sovereignty of Goti in the dispensation of 
mercy, in labouring to avoid the unscriptnral ground of 
Arminius, have, unhappily, carried their points so far, as to 
fall upon the border ground of Fatahty and Antinomianism. — 
Whilst it should be the devout study, and faithful labour of 
every good man, to avoid, on the one hand, by any sentiments 
he may adopt, invading the prerogative of the Most High ; 
he should be equally careful, on the other, not to exhibit any 
such views, as may lead the sinner to justify himself in mipcn- 
itency, and enable him, successfully, to resist the most power- 
ful and pungent appeals that may be made, to his sense of 
right and wrong. 

The doctrine of man's depravity, and disability, has been 
carried to a dangerous, and v^e have reason to fear, in many 
instances, to a fatal extreme. The human famil}'^ have, by 
some, been considered, as having sustained such a peculiar 
relation to their great progenitor, that in him they lost, not 
only the inclination, but the natural ability, also, of complying 
with w^hat God requires. The advocates of these views, 
when pressed to reconcile the idea of a transfer of guilt, 
which they undeniably involve, with the moral rectitude of 
God, in holding his creatures personally responsible, and in 
demanding of them present obedience, have been far from 
lessening the obscurities attending their scheme, by replying, 
that, although^ by reason of the defection of Adam, mankind 



lost their power to obey, yet, Ood has not lost his right to 
command. 'Tis true, God's right to the services of his crea- 
tures cannot be vacated, so long as they possess those capa- 
bilities that are necessary to constitute them moral agents ; 
but justice revolts at the sentiment, that there may be responsi- 
bility, where there is no capacity for moral action. It men, 
by the fall, lost their physical power ^ as well as their inclina- 
tion to obey God, then, since the fall, they have not been 
moral agents ; and what claims soever the Divine Being may 
be supposed to have had upon them, anteriour to that afflicting 
event, must have become vacated, so soon as that event took 
place. It matters not by -what means they became dispossessed 
of the capabilities of moral agents ; the fact that they are 
dispossessed, and not the means by which they became so, is 
all that justice inquires after, to determine the great question, 
with regard to their individual and personal responsibility. 
It is not the manner in which creatures become moral agentSj 
that constitutes the basis of obligation, but the fact that they 
are moral agents. Let the man who has taken the life of 
another, be proved a maniac, and no one is prepared to sen- 
tence him to execution as a murderer. Let it be determined, 
that men are as destitute of the physical power, as they are 
of the inclination to obey God, and the ground of their 
responsibility, by a master-stroke, is swept away at once; 
and the whole system of human actions becomes like the 
movement of an immense machine. It is not sufBcient, that, 
in a more happy state, and under a more happy order of 
things, men once possessed the ability to obey God : To con- 



24 

stitute them the proper subjects of praise, or blame, reward, 
or punishment, it is necessary that they should have a present 
capacity for obedience. Whilst it is strictly just, that men 
should be held to do, what they have a capacity to do, it is, 
at the same time, obviously unjust, that they should still be 
held, when that capacity is lost, no matter by what means. 

It is difficult to perceive, how a consciousness of obligation 
can exist, where there does not exist, at the same time, a 
consciousness of ability : And I do not know that I should 
trespass against revealed truth, to say, that it would be incom- 
patible with the moral rectitude of God, to create a conscious- 
ness of obligation, where there does not exist, in fact, and for 
the time being, an ability to perform commanded duty. 

It has been observed, that a present capacity for obedience 
is necessary to constitute man a proper subject of moral dis- 
cipline. This is evident, for the plain reason, that the end, 
both of reward and punishment, must be lost, when there 
ceases to be a personal, present consciousness of the desert, 
both of past, and present praise, or blame : But it is con- 
trary to the constitution of onr nature to feel either praise, or 
blame, for the good, or evil deeds of others. To affirm 
that we may fsel either praise, or blameworthy for the con- 
duct of others, by what means soever the feeling might be 
supposed to have been induced, involves the annihilation of 
personal, and individual consciousness ; and throws a darkness 
that may be felt, over the whole system of creature responsi- 
bility, as well as over the whole moral administration of God. 
The sentiment, therefore, that man has lost the physical 



25 

power, as well as his inclination, to comply with the require- 
ments of his righteous Sovereign, must be abandoned. 

If what has been said be true, then, whatever disability the 
fall has brought upon man, one thing is certain ; that it is not 
of such a character, as to put it out of his power, if he were 
inclined, to repent of sin, to love God with all his heart, and 
to live a life of holy obedience. 

The command given in the text, has respect to men, and 
contemplates them, in their fallen condition, and character, and 
does not look at what they were, or might have been, in Adam, 
when he was in a state of innocency. It cannot be supposed 
to have any relation to the powers, which his posterity might 
have possessed, previous to the fall. All was then innocency 
and holiness ; and to such a state, repentance was neither 
necessary, nor possible. The command to repent, therefore, 
must have respect to the capabilities of man in his fallen state, 
and not to those which he might have had previous to the fall. 

Keep the fact in view, that the eommand to repent is ad- 
dressed to man, contemplated in the character and condition 
of a fallen creature, and is without meaning, or force, in any 
other point of light ; and then, place by the side of this fact, 
the common sense notions of manldnd on the subject of obli- 
gation, that there must be a capacity to obey, where there 
is a right to command, and we have evidence that cannot be 
resisted, but as we are prepared to implicate the moral recti- 
tude of God, from the fact that he does command all men. 
every where to repent, that they are both able and bound to 
repent, and bound, because they are able. 



26 

I have laboured to establish this conclusion, my friends^ 
not because it involves in it the destiny of some distant, and 
unknown people, with whom we have never had any connexion 
of society, or interest, but as they belong to the common family 
of man ; but because it involves in it, in an affecting, and most 
solemn manner, your interest, and mine for eternity. 1 have 
•endeavoured to prove, that you are both able, and under 
obligations to repent, under the hope, that if any of you have 
been ready to satisfy yourselves, in your continued impeni- 
tency, with the groundless excuse, that you tsyowZt^ repent if 
you could, you might be brought, by the exhibition of the 
truth in relation to this subject, deeply to feel, that the terms 
of your excuse ought to be reversed, that you could repent if 
you would. Now so long as you make it the labour of your 
life, to shield your consciences against the influence of this 
truth, you are taking the most sure method, possible, to render 
your ruin inevitable. The plain fact, on this subject, is, that 
you are sinners, and consequently the enemies of God, because 
it is agreeable to your depraved, and selfish hearts to be so ; 
and every ground of self-justification which you assume, can 
only be designed, to cover from your view, the truth, as it 
regards your real character, that you may pursue, with as 
little distress of conviction as possible, your own chosen way. 
1 will not say that, you are entirely sensible that this is your 
case ; if you were, you could scarcely fail to be alarmed at 
the thought, that you are making yourselves the subjects of 
3'^our own deceitful practicing. You are an easy prey to jour 
ewn corruptions. With very little trouble, you are Savtered 



27 

into a belief of errour, by your strong propensity for sinful 
pleasures. 

Know then, I beseech you, that God holds you under 
obligations to repent : All your excuses in his sight are vain. 
He, who has formed you, knows that you have the ability, and 
thence, has not only cominanded you to repent, but has added, 
also, expressions of terrour and wrath, to set commanded duty 
home upon your consciences with weight and power. The 
obligation rests upon you new: You are notv as able, as you 
ever will be, to make a totnl surrendry of yourselves to him 
who died for you. Nothing that you cf.n suppose God will 
do for you, at any future period, will add to those capabilities 
of your nature, that form the basis of your obligations. With 
the powers you have, you will go to the judgement, and 
measure your eternity ; and all that God can do for you, or will 
ever be able to do for you. consistently with your character, 
and rel.5tions as accountable beings, will not alter the nature 
of those powers of your physical, and moral constitution, on 
v/hich your responsibilities to him are founded. But 1 have 
fallen upon the 

in. Article proposed for consideration : That repentance 
IS A PRESENT DUTY ; or a duty vv'hich every man is 
UNDER A PRESENT obligation to perform. 

Men seem very ready, in general, to acknowledge that it is 
their duty to repent ; but they labour to persuade themselves 
that they are not under a present obligation. When they ara 
told that it is a present duty, and that they are without any 
ground of justitigaticn for their delay^ they are prepared to 



28 

resist ; and for the reason, doubtless, that duty, pressed home 
upon them, comes into direct contact with their prevaihng cor- 
ruptions ; and demands sacrifices, and an immediate breaking 
up of sinful habits, to which they are at present, totally dis- 
inclined. So long as they can successfully silence their 
consciences, v/ith regard to the claims of God upon their 
present obedience, and throw the period, when his claims upon 
them will have become of the nature of present obligation, 
into some kideSnite hereafter, they are not unwilling to 
acknowledge the general proposition, that they are bound to 
repent : but when they are told that now is the time, and that 
under the authority of God, they are commanded to give their 
present attention to the subject, the world, their desire for 
indulgence, and their ungracious associations unite their force, 
and a mighty struggle is made, to resist the influence of truth. 

I would ask you now, my friends, if you are ever brought 
to repentance, whether you must not repent for yourselves ? 
Can any being in the universe repent for you? Can any 
besides yourselves feel sorry for the sins you have done ? 
The repentant feeling must be your own exercise ; and 
repentance is your own work, to the full extent that God 
holds you responsible. He does not require you to do, what, 
under the fixed and unceasing perversity of your hearts, he 
must do for you, if you ever do repent : Neither will you 
be any more or less guilty, because, in the exercise of his 
inscrutable sovereignty, he may not see fit, so to operate oh 
your hearts as to bring you into a willing subjection to his 
authority. The necessity for divine influence in your case, 



29 

does not arise from any physical, or constitutional defect, but 
from a settled, unchanging, voluntary hostility of heart to God, 
This is evident from the fact, that in regeneration, the natural 
endowments, neither of the mind, nor of the body are changed. 
The change accomplished in regeneration, is uniformly spoken 
of as a change of feelings, a change in the views which the 
mind takes of God, and thence, a change in the conduct of th6 
life, correspondent to these views and feelings. Men naturally 
hate God ; the Holy Spirit, by his influences in regeneration, 
excites them to love him. Their wdls are naturally opposed 
to God ; the Holy Spirit, by his influences in regeneration, 
brings their wills into sweet subjection to the obedience of 
Christ. Thus the Holy Spirit works in them, both to will, 
and to do those things, to which, they would, otherwise, never 
have been inclined. Whatever influence God may be pleased 
to exert upon you, therefore, will aff'ect neither your ability, 
nor your obligation to repent. Your penitential feelings, by 
what means soever induced, will be your own voluntary 
exercises. 

Now have you any evidence, either from scripture, or 
I'eason, that God will be better pleased to have you repent at 
some future, than at the present time ? Have you any evidence 
to believe, that he will be more able and willing, at some 
future time to extend to you his gracious aid, than he is now ? 
His help is indeed necessary; not, however, to give you new 
powers, but to change the wicked and wayward inclinations 
of your hearts, and to make you willing to lie down la 
ekeiffiil submission at his feet. Does he any where tell yon 



30 

that you cannot now repent, and that yon must wait until he 
moves you ? Does he not rather complain of your insensibihty 
to his kindness, and of the continued enmity of your hearts, 
when he expostulates, " O my people! what have I done unto 
thee? wherein have I wearied thee ? Testify against me.'''' — 
AH his calls and invitations are present. " Behold^ nozv is the 
accepted time ; behold, now is the day of salvation.'''' If we 
are bound to hate sin, and to love God, and to live holy and 
obedient lives, the obligation rests upon us now, as much as it 
ever will, in any future period of our existence. The obli- 
gation arises from the nature of God, and of our relations to 
him : But both his nature, and our relations to him, have 
Uniformly been the same, and will never be essentially different 
from what they now are. Hence, our obligation to love God, 
is a present obligation. 

If what has been said be true, you are as able to repent 
now as you ever will be. God, also, has as strong a desire 
that you should now repent, as he will ever have. Are you 
flattering yourselves that you are not to blame for your con- 
tinuance in sin, under the vain pretence that you cannot repent 
without his aid ? He is ready now to help you, if you seek 
to him with all your heart, and with all your soul. He is as 
ready now to perform all that is necessary on his part, as you 
Iiave any reason to believe he will ever be, at any future 
period of your lives. Can you think that he is pleased with 
your continuance in sin ? Does it, suppose you, delight his 
heart, and further the designs of his mercy, to have you 
remain for years in rebellion against his authority and govern!^ 



31 

ment ? Hear the reply which comes from his own eternal 
lipg — ''Wisdom crieth 'without; she uttereth her voice in the 
streets ; she crieth in the chief place of concourse, in the openings 
of the gates ; in the city she uttereth her words, saying ; How 
long, ye simple ones, will ye love simplicity ^ /and the scorners 
delight in their scorning, and fools hate knowledge ? Turn you 
at my reproof^' " Because I have called, and ye refused ,; I 
have stretched out my hand^ and no man regarded ; hut ye have 
set at naught my counsel, and would none of my reproof: I also 
will laugh at your calamity ; I will mock when your fear 
Cometh.'''' " V/hen I called, ye did not answer ; when I spake ^ 
ye did not hear ; hut did evil before mine eyes, and did choost 
that wherein I delighted not.^^ 

All that God has done, to render complete the system of 
saving mercy, speaks in language powerful and melting ; lan- 
guage that moves the admiration, and inspires the transports 
of heaven, that our adorable God and Saviour is not only read/ 
and willing, that we should now return ; but he is represented 
also, as contemplating with astonishment and surj^rise, the 
indiiTerence with Vvhich his creatures treat the messages of his 
love. " Hear, O Jteavens, and give ear, 0 earth ; for the Lord 
hath spoken; I have nourished and hrought up children, and, 
ih ey h ave rebelled against nie. The ox knowetJi his cwncr, and tlie 
ass his m.asters crib : but Israel doth not know, my people doth 
not consider.'''' He has sent his servants, rising up early, and 
sending them, to warn sinners to escape for their life ; to tell 
them that the threateniog ruin is at their doors, and that they 
laiiist malce haste, or they will be overwhehried.. Las^t of all. 



and as expressive of the fulness of his benevolence, he ha% 
sent his Son. In him, we have an evidence of God's hatred 
towards sin, and his desire for our salvation : In him, we have 
a motive, too, arising from the contemplation of his character 
and sufferings, as the spotless Lamb of God, and the bleeding 
Victim of Calvary, that addresses every kind and tender feeling 
of our nature, and invites us to make an immediate and unre- 
served surrendry of all our powers to his obedience and love. 

When you reflect, dying sinner, that Jesus Christ " "was 
delivered for our offences, and rose again for our justification,^'* 
can you hesitate to believe, that God would pardon you now, 
if you would repent ? You have the evidence of his word 
for it that he would : But is there any thing m the Scriptures, 
to justify an expectation, that he will regard your tears, and 
listen to your cries, after years of deliberate continuance in 
wickedness, in the face of invitation, entreaty, remonstrance, 
reproof and threatening ? What is your security for life 1 — 
What promise of God have you, on which to hang a single 
hope, that you shall live to see the period, when you will 
consider repentance to have become a present duty ? Under 
the expectation that such a period will come, you deliberately 
resolve, now, that you will not repent, and continue at enmity 
with your Maker, and fearfully exposed to his infinite dis- 
pleasure. 

Ah ! my friends, why not resolve now to repent ? Why 
not turn at God's reproof, that he may give you his holy 
spirit, and make known to you the joy of his salvation? If 
you will not nozv turn, when God urges it upon you as your 



33 

life ; if you will still endeavour to excuse yourselves, by 
throwing one vain objection after another in your own way, 
to destroy your sense of present obligation ; if ^ou are ready 
to ask, how can we repent ? or to declare that you have no 
ability to repent, remember, I entreat you, that the great day 
of God Almighty will solve all your difficuties, and let a killing 
light in upon your souls. " Behold, all ye that kindle a ftre, 
that compass yourselves about with sparks : walk in the light of 
your fire, and in the sparks that ye have kindled. This shall ye 
have at mine hand, ye shall lie down in sorrow^ 

The language of the text is addressed to every sinner of 
this audience. God knows that there is no impediment in 
the way of your repentance, that does not give a deeper and 
darker shade to your guilt. He knows that you are volun- 
tarily in your impenitency. You know it, and feel it too. 
Your reason sanctions the claims of your Maker ; and your 
consciences often urge your duty upon you, with a force of 
conviction, that compels you to summon all your fortitude and 
ingenuity to resist it. 

The time, upon which, in former periods of your lives, you 
had fixed, as the time when you would turn to God, and seek 
the salvation of your souls, has gone by, and yet, duty is left 
undone. Forgetful of past experience, you are putting the 
great work of preparation for eternity, still into the future. 
Some of ypu have kept crowding it, constantly before you, 
until time has covered your heads with grey hairs ; and many 
of you, there is reason to fear, will keep pushing it onward 
into an indefinite hereafter, until you come to the grave's 

E 



34 

mouth, and begin to realize, in the last trembling moments of 
your probationary existence, while suffering under the agony 
of anticipated despair, that you have deceived yourselves 
down to the pit. Be profited, I entreat you, my friends, by 
the warnings of God. Be profited, by your own experience, 
and the tender solicitude of your Christian friends about your 
saltation. Be profited, by the bleeding love, and the dying 
agony of the Lord of glory. 



Therefore hath he mercy on whom he will have mercy." 

PtOMANS ix, 18. 

It is God, who " hath mercy on whom he will have mercy.^* 
A world, filled with rebellious and revolted subjects, lies at 
his feet. His law pronounces them accursed. As moral 
governour, he fixes his eye upon his law with infinite delight. 
He is both its guardian, and the executor of its penalty. 
Acting in this department of his administration, as the law 
knows no mercy, he can show no mercy. If, therefore, the 
blessing of pardon is ever bestowed upon a single subject of 
the apostate race of mm, it must come to him in a way of 
pure and gracious sovereignty. Indeed, mercy, as it presup- 
poses guilt, and ill desert, precludes the possibility of merit, 
and therefore, whenever exercised, is altogether an act of 
grace . 

The whole system of pardon through Jesus Christ, is a 
system of sovereignty. This is taught us, not only, in the 
preceding context, but also, throughout the Scriptures.— 
Paul introduces the case of Jacob and Esau, as furnishing aa 



36 

illustration of God's gracious discriminating sovereignty . " For 

the children being not yet born, neither having done good or 
evil, that the purpose of God according to election might stand, 
not of works but of him that calleth, It was said unto her, the 
elder shall serve the younger. As it is written, Jacob have I 
loved, but Esau have I hated.'' 

God loved Jacob, because it was his purpose, or good 
pleasure to love him, and not because he foresaw Jacob's 
good works. Against a notion, so degrading to the character 
of God, as this, the Apostle guards the grand truth he was 
exhibiting, by saying, that God's purpose existed, before the 
children were born ; before they had done, or were capable 
of doing any good, or evil : And that he might put to silence 
the ignorance of those, who might suppose, that God's purpose 
of mercy was founded, on the foresight of the faith, and good 
works of those who shall finally be saved, he adds, " not of 
works,'^ for then the reward would be reckoned of debt, and 
not of grace, but of him that calleth,^'' and this, that his 
purpose according to election might stand.''' 

The Apostle next supposes an objection, which the carnal 
mind might raise, against the equity of the procedure, which 
he had ascribed to God. " Is there unrighteousness with God? 
God forbid.''' There is no unrighteousness, in showing mercy 
to one, and not to another, from among those, who are all in 
a just condemnation. This view of God's sovereignty, is not 
peculiar to the scheme of saving mercy, as taught through 
Jesus Christ. " For God saith to Moses, / will have mercy, 
on whora I will have mercy, and I will have compassion, on 



• 



37 

whom I will have compassion.''^ He then introduces the case 
of Pharaoh, as illustrative of the grand principle, that God 
saves sinners in a way of entire sovereignty. 'Tis this prin- 
ciple, under the form of the following proposition, that I shall 
endeavour to confirm. 

Men are wholly dependent on the sovereignty of 
God for salvation. 

The objections which a subtle, and cavilling ingenuity 
might raise, against this proposition, I shall not, at this time, 
attempt to meet. 'Tis sufficient, to my present purpose, to 
know, that the language of the text is clear, and explicit on 
this point ; and that the capacity of sinners to obey the Divine 
requirements, is, nevertheless, not debilitated : This is evi- 
dent, both from their deep, and unremitting consciousness of 
guilt ; and Irom the authoritative language of God, in demanding 
their submission, on pain of his infinite displeasure. In pur- 
suing my design, I would observe — 

I. That sinners will not save themselves. 

This may be made to appear, both from scripture, and from 
fact. Christ says, " Ye will not come unto me, that ye might 
have life^ When weeping over Jerusalem, he exhibits at 
once, his tender concern for the salvation of its inhabitants, 
and their obstinate rejection of the overtures of mercy — " O, 
Jerusalem, Jerusalem, thou that killest the prophets, and stonesi 
them that are sent unto thee, horn) often would I have gathered 
thy children together, as a hen gathereth her chickens under her 
wings, and ye would not.'''' The insensibility of the human 
heart to the invitations of divine mercy, and its opposition t© 



38 

the authority of Heaven, is also clearly illustrated by that 
declaration of Christ, " JVo man can come unio me, except the 
Father who hath sent me, draw him.'' In these words, he did 
not intend to represent sinners, as under a natural inability to 
come to him. If this had been the case, no blame could have 
been attached to them for not coming : But it is evident that 
he considered them as exceedingly guilty. Thence, it cannot 
fail to be seen, that Christ considered their inability to come 
to him, to consist in their being unwilling to come. Their 
being unwilling, is represented as an obstacle, as formidale, 
as a natural incapacity would be : And this representation, 
does but furnish, more striking evidence of the power and 
extent of their corruptions, and of their dependence on the 
sovereignty of God for salvation. 

It must appear obvious, that he, who does not do right, 
either, through the influence of a disinclination to good, or, 
through the strength and power of a voluntary propensity to 
evil, is, on that very account, the more to blame. And the 
" cannot,"" used by the Saviour in the passage above named, ig 
designed to exhibit the fixed and settled enmity of the sinner^g 
heart against God. The prophet Jeremiah illustrates and 
enforces this truth, by an appropriate comparison. He is 
inspired to speak of the ruin that was coming upon the Jews, 
and is instructed to answer them, if they should ask, " Where- 
fore come these things upon us " For the greatness of thine 
iniquities are thy skirts discovered, and thy heels made bare. 
Can the Ethiopian change his skin, or the leopard his spots ? 
Then may ye, also, do good, who are accustomed to do evil.'- 



39 

Here we see, that the power of God is supposed to be as 
necessary, to subdue the enmity of the carnal mind, as it 
would be, to change the skin of the Ethiopian, or the spots 
of the leopard. 

Further, Christ declares, with regard to the Jews, that they 
hated'' him ''without a cause;'' and that they had " both 
seen and hated, both" him and his " Father." And he exhibits 
the common character and disposition of the natural heart, 
when he observes, that " light is come into the world," and 
that ''men love darkness rather than light;" and that their 
condemnation lies in this, that "they will not come to the 
light " In the great day of final trial, sinners will deepl^j^ 
feel, that they have been the guilty authors of their own ruin. 

The state of facts, both as it regards the experience, and 
conduct of saints, and sinners, is in accordance with what the 
Scriptures teach on this subject. Those who indulge the 
hope of pardon, found that hope, exclusively, upon the 
sovereign mercy of God. They are ready to say, most un- 
qualifiedly, with the Apostle, " By the grace of God, I am 
what I am." They are prepared, with ail their hearts to 
accord with that declaration of Christ, Ye have not chosen 
me, but I have chosen you. 

When we look at means, how inefficacious are they, in 
themselves, and when unattended with the energy of the 
Eternal Spirit? Under all the light that God has cast abroad 
upon our world, in the glorious displays be has made of 
himself in his word and in his works, we jet see sinners 
unmoved ; obstinate in rebellion, and at enmity against their 



40 

Maker. The expostulations of eternal mercy, do not arrest 
their attention ; nor do the melting accents of a dving Saviour, 
soften their hearts into penitency, and enkindle in their 
bosoms the fire of love. 

Sinners act upon the principle, that they can choose salva- 
tion, when they please. -Tis this that makes them easy in 
sin. They mean, by and by, to turn to God ; but they think, 
that there is time enough yet : And while this purpose makes 
them at ease in their sins, for the time being ; it also shows, 
that they think themselves able to turn, when they please. 
Now as no sinners ever choose to turn, until God works in 
them, both to zvill and to do,'' so it is obvious, that they 
never will save themselves. They are never brought to a 
willingness to embrace Christ, until moved by the sovereign 
agency of the Holy Ghost. 

Those, of my audience, who remain impenitent until this 
da}^ are in their sins before God, not, because means have 
not been enjo3^ed by them, in common with many who now 
indulge the hope of pardon ; but, because they have voluntarily 
resisted the overtures of mercy. They have never desired, 
with their whole heart, the salvation which God has to bestow ; 
nor will they ever desire it, unless God accompanies the 
very means, which they have hitherto successfully resisted, 
by his sovereign grace. They have resisted so long, all the 
efScacy there may be supposed to lie in means, and have 
formed so obstinate a habit of resistance, that, without special 
divine influence, they Avill voluntarily, and successfully con- 
tinue to resist, and perish in their sins. 



4t 

Besides, the means they will hereafter enjoy, will not differ 
v.t all in their nature, fro.m the means they have heretofore 
enjoyed ; and no reason will ever exist, arising from the 
nat^ire of the means God will employ with them for time to 
come, that will have any effect, to make them choose other- 
wise, than they have chosen all their life before. Indeed, it 
is altogether probable, that whatever influence there may be 
supposed to be in means, will be less and less felt by them, as 
they go on, from day to day, in a course of voluntary impeni- 
tency. There was never any obstacle in the way of their 
choosing salvation, that will bear at all upon their character 
and condition of responsibility, besides the enmity of their 
carnal mind against God, He was always willing to save 
them. This he has repeatedly, and most affectionately told 
them. He has thrown himself upon their path to ruin, both 
in the attitude of wrath and love. He asks them through the 
mighty Sufferer of Calvary, JVhy -will ye die He invites, 
exhorts, entreats, threatens, and all to bring them to submit ; 
but all in vain. They will take their own chosen way, and ia 
that way, they will inevitably perish, if he stretch not out his 
sovereign arm to save. 

H. Their companions in impenitency cannot save them. 

Their fellov/ sinners could do nothing for them, even if 
they were inclined. They could act in no other way, under 
any circumstances, than as instruments : But the instrumental 
way, or way of means, they voluntarily resist. If other 
means of God's appointment have proved ineffectual, we 
<?annot supposcj that the efforts of their fellow sinners will 

F 



42 

be attended witb success, where God has failed, when he has 
not accoaipanied the means of his appointment with his own 
divine energy. Sinners never feel such a desire for each 
other's salvation, as to move them to effort. They are 
altogether inclined to an opposite course. They countenance 
each other in impenitency. They join hand in hand, to 
strengthen each other in sin. It cannot be supposed, that 
those who will make no efforts to save themselves, will ever 
feel a tender solicitude, or labour seriously, for the salvation 
€>f others. 

III. Christians cannot save sinners. 

Although Christians pray for sinners, and the ministers of 
Christ entreat them, yet they remain unmoved. The tender 
solicitude of parents, accompanied with tearful supplication, 
produces no effect. Their hearts are so hard, their wills are 
so perverse and unyielding, that the richest and tenderesf, 
the most solemn and awful means, that God has ever .em- 
ployed, have been wholly ineffectual, but as they have been 
accompanied with the sovereign energy of his grace. 

No man ever spoke as Christ did ; no man was ever capable 
of speaking as he did ; yet sinners turned their eyes, and ears, 
and hearts from him, and his preaching was attended with 
^mparatively little success. Here we see illustrated, in a 
most striking manner, the inefhcacy of means, when unattend* 
ed with divine influence. In themselves, they are as ineffec- 
tual, as the clay would have been, which Christ used to open 
the blind man's eyes, to restore the power of vision, anaccom- 
panied with the energy of the Almighty Agent who apphed it. 



43 

The necessity of means, their inefficacy, by reason of the 
Toluntary obstinacy of the hatnan heart, to the contrary not- 
withstanding, is evident. Men must be taught what God is; 
they must know something of his character, and of what he 
requires, to be able to exercise suitable feeiings toward him. 
Thoy must also possess a knowledge of their own character j 
must see the native depravity of their hearts, and their aliena- 
tion from God, to enable them to exercise such penitential 
feelinp;s for their sins, as be will approve. The knowledge 
thus necessary, comes to them, through the means which God 
has instituted. It is the design of God, through their instru- 
mentality, to convict, alarm, persuade, and melt the obdurate 
heart. But sinners are never effectualiy impn^ssed, with a 
conviction of their guiit, and danger; nor excited to gratitude, 
and obedience, until moved by the power of the Holy Ghost. 
They do not hate God, because they do not know, that they 
®ught to love him. They do not harden their hearts, because 
they are insensible of the obligations they are under, to yield 
©bedience to his will. No, it is because they do not desire 
the linovvledge of his ways ; it is because they take no delight 
in his character ; it is because they are supremely seltish, and 
prefer their own gratification, to the honour and glory of him 
who created them. Under this state of feeling, all the prayers^ 
and entreaties of Christians, without sovereign grace, are ut- 
terly unavailing. If either a saint, or a sinner should come 
from the grave, and preach of heaven and of hell, they would 
not repent. Christ has said, " they hear not'JMoses, and the 
Prophets^ neither will they be persuaded, though one rose from 



44 

the dead.^^ The benevolent energy of all the created holiness 
of heaven- and earth combined, cannot awaken, for a transient 
moment, the slumbering soul of sin : Nor will the obstinate 
impenitent ever submit, until God speaks to the heart, and so 
touches the seat of opposition, as to make all give way. 

IV. Angels cannot save sinners. 

We have abundant evidence, that angels are deeply in- 
terested in the salvation of sinners. They rejoice when one 
smner is brought to repentance. The Lord Jesus employs 
them, as " ministering spirits to minister for them tscho shall be 
the heirs of salvation."" But all that is efficacious in their 
ministry, is derived from the sovereign influences of the Holy 
Spirit. Were their whole splendid retinue, to become the 
heralds of salvation, they would be no more successful in 
their labours, than the ministers of Christ now are, nor than 
Christ himself was, when he was on earth. The obdurate 
heart of sin, resists all means, until God graciously takes the 
work of subduing it, into his own hands. The highest, and 
brightest created intelligence in the universe, will expend his 
energies in vain, upon the soul that is under the controiing 
influence of sin. God alone, can fix truth upon the conscience, 
and melt the heart. — That men are wholly dependent on the 
sovereignty of God for salvation is confirmed, 

V. By the history of the world's experience for six 

THOUSAND YEARS. 

All that God has said in his word ; all that he has wrought 
in his providence : all the preaching of his prophets and 
apostles ; and his voice coming from heaven, through t^e 



ministrations of our Lord Jesus Christ, has not, without the 
sovereign agency of the Holy Ghost, brought one sinner to 
bou', in melting penitency, at his feet. Those, in every age, 
>vho have iuduiged the hope of p ^rdon, have ascribed it, with 
hii' h, -inci holy triumph of feeling, altogether, to the infinitely 
gVA'Aous sovereignty of God ; and we are taught that the holy, 
ransomed throng, shall shout eternally, Salvation to our God, 
who sittetk upon ike throne, and unto the Lamb.'' — Our proposi- 
rion is coufirsr.ed also — 

VI. By express declarations of the Scriptures. 

The text itself is directly in point, Therefore hath he 
mercy on H'hom he will have mercy.'''' 'Tis his will alone, 
that determines him to show mercy at all ; and what, besides 
his will, can determine who shall be the objects of mercy? 
The Apostle James, when speaking of the source of our sal- 
vation, declares it to be the will of God, " Of his own will 
begat he us.""^ This truth is very clearly exhibited in Paul's 
letters to the churches at Rome, and Ephesus. He closes 
the eleventh chapter of his letter to the Romans, with aa 
elevated expression of feeling, in view of the interesting 
truths of which he had been treating: "O the depths of the 
riches, both of the wisdom and knowledge of God! How 
unsearchable are his judgements and his ways past finding 
out. For who hath known the mind of the Lord? Or who 
hath been his counsellor ? Or who hath first given to him^ andj 
it shall be recompensed unto him again? For of him, and 
through him J and to him are all things; to '^'hom be glory 
for eser.'! 



46 

Salvation, throughout the Scriptures, is represented as the 
work of sovereign grace. " By grace ere ye saved, through 
fauh, and that, not of yourselves, it is the gift of God. " " JVot 
by works of righteousness rs^hich we have done, but according t» 
his MERCY he saved us.'''* That being justified by grace, we 
should be made heirs according to the hope of eternal life.''^ 
Grace, is fivour shown to the illcieserving, and thence must 
be sovereign. If creatures merit any thing, the reward is 
not of grace, but of debt. If God saves sinners on account 
of their own good doings, it is not according to his mercy 
that he saves them. Mercy necessarily presupposes guilt, 
and desert of misery. The guilty and the miserable, then, 
can only be saved, through a grace, that is rich, free,, an^ 
sovereign. 

REMARKS. 

1. If sinners will not save themselves, then, all things 
considered, they choose destruction. They do not choose to- 
be lost, rather thi ) to be saved. They do not choose and 
love misery. No, they have a supreme attacbm.ent to their 
own happiness. They exceedingly dread suffering. They 
tremble when they think of hell, and the lost souls of guilty 
men. They have no expectation, that thei-e is any happiness 
amid the society of the damned. They are persuaded, that 
the vilest passions rage and reign, without control, among the 
guilty throng of finally condemned immortals : And they 
cannot, therefore, but feel the utmost dread and horrour, at 
the thought of minpjing with that ruthless company, where 
»ot a tender emotion ever fiit« across the soul, but where all 



47 

is wrath, revenge, and blasphemy, and wo. But, notwith- 
istanding all this, they are voluntary in sin, and choose to 
continue at enmnty against God, although they have a clear 
and full conviction, that their course stands connected with 
inevitable ruin. They do not, indeed, deliberately resolve 
to continue in sin, until it shall prove their ruin. This they 
know will be the unavoidable result, if they die in their sins ; 
but this persuasion does not influence their hearts to turn to 
God. They choose, in full view of the consequences, to 
continue in a course of sin, from day to day, from yeiw to 
year, from one period of life to another, thoughtless of the 
day of death, until God takes away their souls, and they fail, 
to rise no more. They now think, that they can repent when 
they please ; and because they feel themselves to be the 
masters of their own destiny, they keep on venturing, and 
walk in the way of sin, in the very face of Heaven. The 
time for them to break their hearts for their iniquities, does 
not come. They put off, even the thought of preparing to 
meet their Judge, and thus voluntarily hazard their dearest 
interests for eternity. 

2. If sinners voluntarily choose a course that exposes 
them to final ruin, then they will have to blame themselves, 
eternally, as having been the authors of their own miserj^ 
The very principle upon vt'bich they act, while the}^ choose 
sin for the present, under a full view of the consequerxes, 
will seal their lips when they shall come to stand before God. 
'They both feel and act, as if their destiny was in their cwn 
bands : that they can turn to God when tliey please ; and 'lis 



48 

this that makes them easy in sin. If for once, they were 
brought to see, that all their hopes depend on the sovereignty 
of God, they would be filled with al^rm at their own vaia 
self-dependence. They would not dare to sin, with so high 
a hand, and in so presumptuous a manner, as they now do; 
Until they become deeply convinced of this, they will never 
seriously set about the work of repentance. Th^^ deep 
seated consciousness, that they have been V'oluntary in their 
opposition to God, will follow up their eternity ; and there 
will not be a transient moment, during their endless, miserable 
being, when they will io far lose a present sense of their 
guilt, that they shall dare to charge their Maker wiih being 
the author of their ruin. Infinite wisdom aM-;! nercy have 
been employed, in devising means f^.r their recovery, 
ad-^pted to their condition and character, as accountable 
subjects of mor-4 govern r-ent. These means they have 
successfully, and voiunMriiv resisted. And what shall they 
do ii! ihe day of wrath ! The pnngent conviction, which, 
in the light of eternity, shall blaza upon their minds with all 
the force of intuitive evidence, that they have lightly esteemed 
the Rock of their sab- at on, siiall m .ke their hearts melt 
within them, and constrain them to ;^cknowledge, that they 
are the guilty authors of their own misery. 

3. If sinners are dependent on the sovereignty of God for 
salvation, then, those who oppose his sovereignty, hate their 
own mercies, and oppose their only hope of heaven. They 
know not what they do. They despise the very hand that 
alone can raise them up, and keep them from the burning pit. 



49 

if they ^ill not save themselves 5 if th^y can derive no help 
from any, or all of the created agents in the universe ; if 
there is nothing in the history of the world's experience, nor 
in the Scriptures of Truth, to encourage them to rely on 
their own sufficiency, who but God, if they are ever saved, 
can reach their case ? 'Tis his prerogative to dispose of 
creatures according to his pleasure, and for his own glory. 
In the exercise of this prerogative, he is sovereign and 
uncontroled. Even the overtures of mercy, which he hag 
made to our guilty world, do not lay him under obligations, to 
save a single sinner of our race. Although the voice of 
mercy, from the high heavens, sweetly falls upon our ears ; 
and we are called to admire the wonderful exhibition that is 
made, of vengeance, and compassion, in the scheme of saving 
love, yet, sinners have no claims on God for salvation. It 
would be infinitely just in him, if he should leave them to 
perish. The pardoning power lies with him. He dispenses 
it, as he pleases ; and in every exercise of it, v*^e discover a 
delightful exhibition of unbounded benevolence, and sovereign 
mercy. That sinners are dependent on the sovereign^- 
of God for salvation, is the only hope of a sinking world. 
Oppose they this sovereignty ? They are undone. 

4. We learn from our subject, what sinners m.ust do to be 
saved. They must throw themselves into the hands of a 
sovereign God. Without making any cooditions, is it asked ? 
I reply, what conditions dare they make ? Do they merit any 
thing ? Are they less deserving of misery, now that God hag- 
told them, that if they will submit to him, he will raise them 

G 



50 

«p, than they would have been, had he never told them so t 
Are they not rather, the more guilty, seeing that they have 
slighted his offered mercy ? Do they exhibit the spirit which 
God requires, when they come, and say, "Lord, thou hast 
promised to save us if we will submit, and therefore, we are 
BOW willing?" Can that be a disinterested submission, that 
brings in its hand, the condition, that heaven shall be made 
secure ? 'Tis true, God has offered mercy : But does the 
offer place him m such a relation to his creatures, as puts it 
in their power, to lay him under an obligation to save them ? 
Has God promised to save sinners if they will submit ? Their 
submission, then, is the condition of their salvation. But 
the question recurs ; how are they to submit ? Submit to be 
saved ? This is no matter of self-denial. Every selfish 
feeling 01 ihc heart would delight in this. Submit to be 
damned ; without any desire for salvation, or any regard 
to the overtures of mercy ? No — But submit to God's 
sovereignty. Be wilhng to be disposed of according to his 
pleasure. Lie at his feet. Say with Job, " Though he slay 
me, yet zmll I trust in him.^' Feel a greater regard for the 
honour of God, than for all created good. Seek not heaven, 
from a supreme regard to your own happiness. Dread not 
hell, from a supreme aversion to your own miser}^ But, 
both seek the one, and dread the other, from a supreme 
regard to the glory of God, and a supreme aversion to sin, and 
suffering. The great question to be decided is this : Do you 
know, that it is for God's glory, that you should be saved ? 
And can you settle this question in any other way, than to 



61 

come, without any condition lurking in some secret place iu 
your heart, and say ; Lord do wiit me as seemeth thee good; 
gWrify thy great Name ? By such a surrendry, we give 
evidence, that we prefer the glory of God, before all other 
good in the universe. Thus, losing ourselves in God, and 
throwing our all, for time and eternity, into his bright train of 
glory, submitting to his justice, and rejoicing in his uiercy, we 
cannot fail, to the full extent of our faculties, to participate 
with him, in the delight and complacency, with which he 
views the accomplishment, of the grand designs of his bene- 
volence. Feel, O sinner, that your only refuge is the grace 
of God ; and come, and bow down, in humble submission, at 
the feet of adoraible soverf:.ignty. 



For many are called, hut fezv are chosen. 

Matthew xxii, 14. 

The only difFerence that exists, between God's dealings 
with those who are calied, and also chosen, and those who 
are called, but not chosen, is, that he raakes the formcr 
willing to obey the call. — It is ray design — 

1. To CONFIRM AND ILLUSTRATE THIS GREAT TRUTH And, 

IL To SHOW THAT THERE IS NO PARTIALITY IN THE 
BEALINGS OF GoD TOW^iRDS SINNERS IN THIS PARTICULAR:. 

To show, that the reason, why those who are called, 'and 
also chosen, do embrace the offers of mercy, whilst others, 
under similar external advantages, do not, consists wholly in 
the fict, that God makes the former willing, whilst he does 
not the latter; and to explain what we mean, by God's 
making those who are chosen, willing — We would observe 

1. That none would ever come to Christ, if some were 
not made willing, by the power of the Holy Ghost. 

The Scriptures every where assert, that the grand 
.difficulty, in the way of the sinner's, coming to Christ, is his 



54 

unwillingness. " Ye will not come unto nie^ that ye might have 
life.'''' Now if this is the grand difiiculty, then the change 
in the sinner's will^ if it is ever changed, must be produced 
by the operation of some cause, different from that, which 
has alwaj^s led him to reject Christ. 'Tis thence evident, 
his will being uniformJy opposed to the will of God, and this 
being the only obstacle in the way of his accepting the 
offered salvation, that, if left to himself, no sinner would ever 
come to Christ. The Scriptures plaini}^ maintain, that it is 
by the agency of the Holy Spirit, that one man is made to 
differ from another ; and that the great work which the 
Spirit accomplishes for one, and which he does not accomplish 
for anoiher, is, that he makes the one willing, but does not 
the other. '■'■But as many as received him., to them gave he 
jjorver to become the sons of God ; even to them that believe on 
his name : ui'ho were born, not of blood, nor of ihe will of 
the flesh, nor of the will of man, but of God." Here we 
perceive, that those who received Christ, are represented as 
having had power given them to become the sobs of God ; 
and that they were born, or regenerated, not by reason of any 
alhances of blood with a pious ancestr}' , nor because their 
fieshly, carnal, or natural will chose it ; nor yet because of any 
power exerted, nor any solicitude manifested on their behalf, 
by their fellow creatures, but ly the efficient energy of that 
invisible Spiritual Agent, whose distinctive office work it is, to 
bring .the sinner into willing subjection at the feet of Christ. 

That any of our guilty race are chosen, and effectually 
cslled, " Through sanctif cation of ihe Spirit unto obedience^ 



mid belief of the truth^^^ and finally persevere in holiness, 
unto eternal life, is ascribed, throughoiii the Bible, to the 
sovereign purpose, and good pleasure of God. According 
as he hath cho&en us in him,'''' Christ, before the foundation 
of the world.'''' '■''Having predestinated us unto the adoption 
of children, by Christ Jesus, to himself, according to the good, 
pleasure of his will.'''' ^^Being predestinated , according to th& 
purpose of him, who worketh all things after the counsel of Jus 
own will.'''' Paul, speaking to his Ephesian brethren, ob- 
serves- — " And you hath he quickened who were dead in 
trespasses and> sins,'''' and " were, by nature, the children of 
wrath, even as others.'''' " But God who is rich in mercy, for 
his great love wherewith he loved us, hath quickened us 
together with Christ.'''' For by grace are ye saved, through 
faith, and that, not of yourselves, it is the gift of God.'''' " Not 
of works, lest any moM should boast, for we are his workman- 
ship, created in Christ Jesus unto good works, which God had 
before ordained, that we should walk in them.'''' '■'^ For it is 
God that worketh in you to will, and, to do.'''' From these 
passages, and a multitude besides, that might be named, v/e 
may learn, that God has elected, or chosen a certain number, 
from among the guilty children of men, as heirs of salvatio^j ; 
that those whom he has thus chosen, he does, in his own 
time imd way, make willing to choose Christ as their hope 
and portion ; and that it is the operation of his Spirit on 
their hearts, and that c>i\\j, that makes them differ from their 
impenitent fellow men, who eujoy the same extern-il cul- 
vantages with themsob/cs, and are cnpable of being intlnencc'tl 



56. 

by the same motives. Even the elect, if we may suppose 
the case, if they were left to themselves, uninfluenced by 
the Holy Spirit, would continue to reject Christ, as others 
xeject him, and finally perish. They would never choose 
Christ, if God did not make them wiUing. Their hearts are, 
by nature, as much opposed to Christ, as the hearts of any 
other sinners ; and they will cherish this opposition, until, 
influenced by the powerful Spirit of Grace, they are made 
willing to submit at his feet. 

2. That all men would persist in sin, and finally perish, if 
some were not made willing in the day of God's power, is 
evident from the experience, both of saints, and sinners. 

Every true penitent deeply feels, that if God had not 
interposed in his behalf, he would have continued in sin, 
and ruined his soul. A conviction of this truth, keeps the 
most improved and sanctified saint humble ; and it is the dis- 
tinguishing glory of the gospel, that the method of salvation 
which it developes, exalts God, and abases the creature. 
Those who have made the greatest progress in the divine life 
in this world, and are the most assimilated to what we have 
conceived vpiit be the temper of heaven, have been the most 
profoundly sensible of their dependence on the rich and un- 
deserved mercy of God ; and with their hearts fixed upon the 
infinitely kmd Author of their hopes, are ready, always, to 
exclaim — " Our only refuge is thy grace." 

We observed, that the experience of sinners teaches the 
same thing with the experience of saints, on this subject — 
Sinners do not feel themselves compelled to rejec4; the ofl'ers 



57 

of mercy, through Christ. When the Saviour is urged upoa 
their acceptance, in the most tender - and persuasive manner, 
and they reject him, and know when they do so that it is at 
the hazard of their souls, they do not seek out some solitary 
place, where they may go and pour out their tears before 
God, because they are in such an unhappy state of bondage, 
that they feel themselves compelled, contrary to their wishes, 
to reject that blessed Saviour, who is the joy and song of 
saints and angels. Where is the sinner to be found, who, 
having rejected Christ, and treated the gospel with contempt, 
has gone away, and in the bitterness of his soul complained, 
that in direct contrariety to every feeling of his heart, and 
every purpose of his mind, he could not refrain from blas- 
pheming the Saviour, and scandahzing the Cross ? So far 
otherwise is the lamentable state of fact? with the sinner^ 
that if he were restrained from openly violating the laws of 
Christ's Kingdom, he would consider it an abric'gment of 
privilege, and would vent the malignity of his soul in secret 
places against the God that made him. And what does this 
show, but that the heart, unrestrained and unsanctified by 
the Holy Ghost, would persist in its enmity and rebeUion 
against God and his government, and render its final ruia 
certain ? 

Sinners, not unfrequently, manifest the bitterest hostility 
to the truth, when closely pressed with arguments, or when 
urged, by the terrours of the Lord, to embr ce Christ, and 
fly from the wrath to come. They will sometimes treat 
(heir best friends with great unkindness, not to say cruelty, 

H 



56 

when affectionately and tenderly entreated by them, to attend 
to the all-important concerns of their souls. All this evinceSj 
not only, that they are voluntary in sin, but also, that they 
are so tenacious of their privilege, to accept, or reject the 
Saviour of the world, as they please, that they will not 
unfrequently break friendship with those, who, they cannot 
but know, are influenced by the most sincere regard for 
their immortal welfare. Eternal ruin would be the common 
portion of the human family, if God, in mercy, did not choose 
some to everlasting life, and make them willing in the day of 
his power. 

It has been observed, that God's making his people willing 
to accept of offered mercy, lays the foundation for the 
difference there is between thein, and those of their impeni- 
tent fellow men, who have enjoyed the same external advan- 
tages, and yet continue to cherish feelings of hostility towards 
their Maker. By his making his people willing, cannot be 
meant, that he compels them to embrace the Saviour against 
their will. This would not be making them willing, but 
destroying their wills. There could, under such circum- 
stances, be no virtue attached to their actings ; for of what 
emotions of mind soever, we might suppose them capable, 
they would be merely mechanical emotions, and all founda- 
tion of praise, or blame, would be annihilated. The idea 
of forcing the will, as if it were capable of being acted upon 
by a physical energy, is unscriptural, unphilosophical and 
absurd, unless we are prepared to adopt the principle, that 
the whole moral, as well as natural uniyerse is one vast 



69 

system of machinery. The miad is a moral subject, and to 
sustain a relation of responsibility, to the great Author of be- 
ing, can only be acted upon by a moral energy. I apprehend 
it is well said, that the will is always determined, by what ap- 
pears, all the present- existing circumstances considered, to 
be the 2;re itest good, or the most desirable object of choice. 
The v/ill b^ein^ thus determined by motives, and these always 
lying without the will, and not being under its control, that 
motive, to which God, by his invisible agency, gives the pre- 
ponderating influence, detenuines the objects of choice. Let 
it be remembered, that moral liberty does not consist in a 
power in the will to originate its own motives to action, a 
thing both absurd and impossible, but in choosing, amid the 
variety of motives presented, such as appear to the mind, the 
most important, under the circumstances of the case. A 
higher liberty than this cannot be affirmed of men, nor angels. 
A higher liberty than this, is incompatible with the perfect 
tions and government of God. This Uberty leaves every 
man to choose as he pleases, under the circumstances in 
which he is placed, by the Supreme Disposer of all events ; 
and to desire to control these circumstances, so as to suit our 
own convenience, or caprice, is impiously to wish to step 
into the throne of the Eternal, and settle the order of nature. 
If man has all the liberty that is possible to him as a dependent 
being, then, to wish for a different degree, or kind of libertyj 
is certainly indicative of a spirit of insubordination to his 
Maker, that would unhesitatingly invade his almighty pre- 
rogative. 



60 

By what means soever it may be, that God makes his peo- 
ple wilhDg, and thus distinguishes them from those sinners^ 
who persist in rejecting Christ, he neither imparts to them, 
on the one hand, a higher Uberty, as moral agents, than the}"^ 
had before, nor does he, on the other, impair their liberty. — 
He operates upon them, on the same general principles, upon 
which he operates, and has ever operated upon all his ac- 
countable creatures. As he does not increase, nor impair 
the moral freedom of his people, by the influence which he 
exerts upon them, in making them willing, so neither does he 
destroy it. Making them willing, is not making them ma- 
chines ; making them willing, is not destroying their wills. — 
What God does to make them willing, ensures, and renders 
certain, their free and unconstrained choice of salvation, 
through the Redeemer. He works in them, both to will, and 
to do. He so exhibits the beaut}^ of holiness to the mind, and 
gives such effect to the exhibition, by his own invisible and 
efi&cient energy, that the elect sinner chooses it, as thatj 
which appears most lovely, and the greatest, and most desira- 
ble good to his soul. He is as voluntary and free in doing 
this, as ever he was in any act of choice. 'Tis now the de- 
light of his heart to choose Christ as his portion, as it was 
once his delight to go after the pleasures of the world ; and 
he rejoices, and is happy, in that he can commit his eternal 
destiny into the hand of his might}'^ Redeemer. He is now 
Tinder no more restraint, as it regards the feelings of his 
heart, and the objects of his choice, than he was, when under 
the influence of unmingled selfishness and gis. He acknow- 



61 

ledges, with gratitude, that it is God alone, Who has openecl 
bis eyes to see the truth, and disposed his heart to embrace 
it. He never feels, for a moment, that Christ has been vio- 
lently obtruded upon him, and that his liberty as a moral agen( 
has thereby been invaded. With his present views, he would 
choose Christ a thousand times over, although the world 
besides should treat him with scorn ; and for the love which 
he bears towards his adorable Saviour, would for ever 
forego, ail other hopes and joys. — We shall endeavour now 
. to show — 

II, That God is not partial in his dealings vv^itb 

DINNERS IN THIS PARTICULAR. 

If sinners did for once deeply feel, that they never receive 
a single blessing at the hand of God, on the ground of merit, 
but that all the good they enjoy, or can anticipate, is the re- 
sult of mere grace, they would never charge the administra- 
tion of God with partiality. He who has a benefice to bestow, 
has a right to select the objects of his bounty. He is under 
obligations to none, and we always feel, that he may do with 
his own what he pleases. He may be wise, or unwise in his 
selection, and the effects of his procedure may be favoura- 
ble, or unfavourable to the. interests of others. But the infi- 
nitely wise God in exe(|i|^ng his prerogative of gracious sove- 
reignty, looks with supreme delight upon the good of the 
universe, and bestows the blessings of his grace, in accordance 
with the dictates of unbounded benevolence. 

God is not chargeable with partiality in imparting his saving 
iafluenee t® wk»m ke, wiH-^ 



62 

1. Because he is under no obligation to show mercy to any 
sinner from among men. It wiil be acknowledged by all, that 
if God should withhold salvation from every individual of man- 
kind, they would have no just cause to condemn his procedure, 
so far as regards their own personal deservings. The most 
sanctified saint feels, and in his daily prayers acknowledges, 
that if God should utterly refuse to hear, and answer, and 
save, he would be righteous ; and I apprehend there are few 
sinners, in a gospel land, and who are not gospel-hardened, 
who would not be ready to say, that God would do them no 
injustice, if he should cast them off for ever. It requires 
more presumption, and daring, than is common even to bold 
offenders, for sinners to say, or think, that they have a right 
to demand solvation [it the hand of God. The great amount 
^ of feeling, among mankind, is altogether of a different charac- 
ter. This is evident, from the fact, that men, generally, who 
have no hope in Christ, are afraid to die. They tremble in 
the prospect of the judgement. The scenes of the last day, 
as described in the Bible, awaken in them alarming appre- 
hensions, and they feel the need of some change of character, 
as a preparative for the eternal world. 

'Tis most clear from the Scriptures, and in this, their deci- 
sion is in accordance with our own convictions on the subject^ 
that God is 4mder no obligations to save any sinner. If this 
be so, and it be true, also, that none can deserve salvation, 
but that in strict justice all deserve destruction, God cannot 
be charged with partiality, if he extends mercy to some, and 
Rot to all. He does not treat those, who are left to perish in 



63 

their sins, otherwise than they deserve. Their desert 
punishment is not the less just, because others, equally de- 
serving of punisliment, are pardoned. The nature and 
desert of sin, in one, is not altered, because another, equally 
guilty, has been brought to repentance, and has received 
forgiveness. 'Tis the prerogative of God to pardon whom, 
he will. His pardoning one, does not give another a claim to 
pardon, or justify him in charging his Maker with partiality. 
If in pardoning one, God should lay more punishment on 
another than he deserves^ even this would not be an act of 
partialit}'^, in the ordinary acceptation of the term ; but 
it would be an act of injustice, because the punishment 
would not be proportionate to the crime. But in the 
GTise now supposed, the diiiiculty would not arise from 
the act of pardon towards the one, but from the act of 
injustice towards the other, there being no possible con- 
nexion between the act of pardon, and the act of injustice, 
in the two cases. 

But we know, that the Judge of all the earth will do right, 
and that he will not treat the guilty, otherwise than they 
deserve. It will not add to their sufferings, because God 
has pardoned some, as it would not have diminished their 
suilerings, if he had pardoned none. 

2. Ail the reasons that w^e have a right to assign, w^hy God 
chooses some to salvation, and passes by others, are of such 
a nature, as to make it evident, that he cannot be charged 
with partiality in this procedure. He docs not choose some, 
because they are better by nature or praciice thyn other?. 



64 

He does not choose any because he foresees their repentaHce^ 
faith, or obedience. These are every where represented 
in the Bible, as the evidence, and not the cause of their 
election. Neither does he elect any to salvation, without 
regard to their personal holiness, that is, whether they be 
holy or sinful. If the elect did never love holiness, nor 
walk in God's appointed ways, they could not be saved. — 
They are " elect through sanctification of the Spirit, unto 
obedience, and belief of the truth." If therefore, we may 
suppose, that those who are chosen will not repent, an^ 
believe, there can be no hope that they will be saved, as 
they do not exhibit those characteristick marks of sanctifica- 
tion which are the indispensible evidence of their election ; 
and if those, who may not be among the number of the 
chosen of God, would repent and believe, they have the 
word of God for it, that they should be saved. There is 
nothing in God's purpose of election, that renders it impossi- 
ble for any sinner to repent, or that in the least ffects his, 
powers and responsibilities as a moral agent. There is. 
nothing within the compass of the moral government of God, 
or in an}^ part of his economy, with regard to fallen crea- 
tures in our world, that prevents their repenting, and being 
saved, besides their own unwillingness. It is as easy fox. 
them to be sorr}^ for sin, as corfrmitted against a holy, benevo- 
lent and merciful God, if it were not for the fixed and settled 
enmity of their carnal mind, as to be sorry for any thing 
else : And if their voluntary opposition to God is the only 
difficulty ; and if, as is the fact, the whole amount of their 



65 

guilt Hes here, can they fkult God, if he lets them take their 
own chosen way ? 

We have only, as yet, assigned some reasons, that do not 
. Muence God, to choose some, and pass by others. The 
©nly assignable reason, of an affirmative character, that he 
does choose some, and not others, may be given in a few 
words. It is the good pleasure of his will to do so; or to 
use the language of the Saviour, it is the " Even so Father, for 
Sp it hath seemed good in thy sight. In all this procedure, 
we can find no point where the blessed God can be charged 
with partiality, 

REMARKS. 

1. Sinners cannot complain, that God does not make them 
willing. They do not desire to be made willing. So far 
from it, that they take all imaginable pains, to destroy the 
influence of motives upon their minds, and to render the 
most tender and impressive means inoperative. They cavil 
against the truth, knowing it to be the truth, and that it is 
supported by evidence, and enforced by sanctions of the 
most powerful and solemn nature. They resist the con- 
victions of their own consciences ; and to rid themselves of 
serious thought, not unfrequently, plunge into the world, and 
run into unwarrantable and dangerous excesses. Instead oi 
being anxious to come to Christ, they are afraid of putting 
themselves under the light and influence of religious in- 
struction, and thus avoid, as much as possible, all the means 
of conviction. They often labour to harden their hearts. 
Tlbey unite* with the trifling, the witty, and the gay, that thej 



&6 . 

maybe sustsitned in their feelings of hostility to God and his 
^uth. Now as this is their own chosen way, can they 
complain, if God should suffer them to go on, and stumble, 
and fall, and perish ? — 

2. Sinners are as voluntary in rejecting Christ, as they 
would be, or could be, if not One of the human family had 
ever been ordained to life. This they cannot but know. 
Kay, it is virtually acknowledged by the feelings of heart 
which they indulge, with regard td this subject ; and in the 
diversified and opposite mpans they employ, to rid them- 
selves of a sense of obligation, and to quiet their consciences 
in sin. Do they wish to deny the do'-.trine of creature 
yesponsibihty, that they may be relieved from the dreaded 
apprehension of future wo ? They become such high toned 
advocates for predestination, and election, that they might 
dispute the claim for precedency with the stoicks, in their 
absurd notions about eternal and irresistible fatality. Do 
they desire to disparage the Bible, and to cherish their 
feelings of independence on God ? They will affirm that the 
doctrines of eternal decree and election are incompatible 
with the moral freedom and responsibility of creatures, and 
are thence both absurd and inconsistent. 

That some are chosen to life, and are made willing to 
embrace the overtures of mercy, does not at all affect the 
liberty of others. The great things that stand connected 
with the salvation of the soul are as open to them, as if no 
euch appointment unto life existed, in favour of any. This 
makes it neither more nor less difficult, nor easy for themt, 



67 

to embrace, or reject Christ. They could not reject him 
more freely than they do, nor more with all their hearts, if 
every son and daughter of Adam were left to perish. They 
act out, as fully, and entirely, the unconstrained feelings of 
their hearts, as if there never had been an election according 
to grace. They cannot be laid under a necessity of hating 
God, because their friends, and neighbours about them, love 
him. It might reasonably be supposed, that in the fact, that 
others love him, they would find an inducement to love him 
themselves, instead of a ground of complaint, and a reason that 
they should hate him the more. 

Why do any of you, my dear impenitent friends, oppose 
the sentiment, that gives to God the prerogative,, of imparting 
Ms saving Spirit to whomsoever he pleases ? The broad- 
principle is almost universally granted, that if any are ever 
saved, it must be by the rich and special favour of God : 
And can his creatures have a right so to interpose, as to lay 
him under an obligatioi? to bestow his grace upon all, or 
upon none ? Who would presume, unblinded by prejudice^ 
and uncontroled by the influence of a .corrupt and selllsb 
heart, thus to dictate his Maker, and mark out the course, 
which he must pursue, to maintain the 'dignity, and impar« 
ti^lity, and consistency of his character ? How do you know,,, 
but that in the counsels of God's electing love, you7' salvation 
may have been determined on ? Thii is certainly possible ; 
and the simple fact, that it is possible^ renders it certain, thict 
jou are rcE'i^jlin^; what ma}^ eventually prove youv owa 
highes'' and eternal good,. Whilst you reject the Lord Jesus 



6S 

Christ, and cavil with Bible truth, you give evidence, that 
you are not of the number of God's chosen ; and your 
opposition, as it renders your characters more odious, in the 
eyes of the holy and perfect God, has, also, a solenan and 
tremendous bearing upon the future, endless destiny of your 
souls. Being among the number of those who are called to 
repentance^ have you ever made the experiment, by seeking 
to humble yourselves before God, that you might learn 
whether you are not also^ among the number of the chosen?. 
Conscious, as you must be, that you ought to love God, and 
that he will not cast off any that fear him, have you ever set 
out, in earnest, to seek him with all your heart ? or, have you 
not rather, kept yourselves busy about concerns foreign to 
your salvation, and turned off your attention from yourselves 
and your soul's eternal destiny, by constantly cavilling with 
those great truths of the Bible, on which his people have 
founded their everlasting hopes ? Look seriously, now, I 
entreat you at this inquiry, as it will, most assuredly, con- 
stitute a subject of solemn thought in the day when you shall 
stand before your Judge. 

But it may be that you will say, that the sentiments now 
exhibited are unfavourable to the use of means. This, 
however, cannot be if they are true, because God,, by most 
solemn methods, urges the use of means upon us. The 
Bible presents these sentiments, and the most active efforts, 
of creatures, in a combined view. Work out your o-wii 
salvation, with fear and trembling, for it is God who worketli 
in you, both to will, and to do^ of his good pleasure.^'' Here 



69 

jtiie encouragement to exertion is founded on the fact, thai 
God works in man, '■^ hoth to will and to do.''^ And this, 
indeed, furnishes the only sure ground of hope, in the use of 
means, if it be true that none of the human family would be 
disposed to seek salvation, and thus would perish eternally, 
if God did not graciously interpose to rescue some. 

Let it be remembered, that with these sentiments full in 
his view, God has said, " Without holiness, no man shall see 
the Lordy By your opposition to the Bible, therefore, by 
your rejection of the Saviour, whatever may be the state of 
facts in relation to those truths of revelation which jow 
oppose, you are establishing your own character and destiny, 
with a most fearful and tremendous certainty, for final ruin. 
You know, after all, my dear friends, that you are free to 
choose for yourselves the course you will take ; and your 
deep seated consciousness of guilt tells 3'^ou, that if you 
perish, the blame of your ruin will lie, for ever, upon your- 
selves. You know, that nothing hinders you from obeying 
the gospel call, but your own unwillingness ; and if, under 
all the light which heaven has poured upon your path, and 
tinder all the privileges you enjoy, you persist in sin, in the 
day when God shall rise up and visit, you will be speechless ; 
and when he shall say, hind iJiem hand and foot, and cast 
them into utter darkness,'''' the holy throng around his throne, 
following you with their eyes, to the place of your wo, will 
lift up their voices, and say — " Abien! alleluia ! the Lord 

GpB OMNIPOTENT REIGNETH." 



Having the understanding darkened, heing alienated from 
the life of God through the ignorance that is in them^ because of 
'the blindness of their heart.''"' Ephesians iv, 18. 

The apostle, in the foregoing context, exhorted the 
Christians at Ephesus to walk worthy of the vocation, 
wherewith they were called, that by their life and con- 
versation, they might show forth the holy nature, and 
benevolent tendency of the religion which they professed. 
He exhibits the importance of their living together, " V/ith 
all lowliness, and meekness, with long-suffering , forbearing 
one another in love, endeavouring to keep the unity of the 
Spirit in the bond of peace.''^ And this he urges upon them, 
both as appropriate and requisite, because " TAere is one 
body, and one Spirit, even as they are called, in one hope of 
their calling,^'' He appears, also, to invite them to a diligent 
improvement of the means of instruction and knowledge, with 
which Jesus Christ had furnished his church ; and presents, 
as an excitement to persevering effort, the end for whicl^ 
■^heir Lord had furnished his people with these importaKf 



72 

a^dvantages : ^* And he gave some, apostles, and some, propkeH^ 
mid some, evangelists, and some, pastors and teachers ; for the 
perfecting of the saints, for the work of the ministry, for the 
edifying of {he body of Christ ; till we all come in the unity of 
the faith, and of knowledge of the Son of God, unto a perfect 
man, unto the measure of the stature of the fulness of Christ ; 
that we, henceforth, be no more children, tossed to, and fro, and 
carried about with every wind of doctrine, by the sleight of men^ 
and cunning craftiness, whereby they lie in wait to deceive^ 
but speaking the truth in love, may grow up into him in aHl 
things, which is the Head, even Christ.'''' Looking, therefore^ 
at the nature of your obligations, at the character of him who 
hath called you, at the high and holy end of your vocation^ 
and the adaptedness of the corstituted means to the end 
contemplated, " / say and testify in the Lord,''^ adds the 
apostle, " that ye, henceforth, walk not as other Gentiles walk^ 
in the vanity of their mind : Having the understanding 
darkened, being alieaaied from the life of God, through the ig- 
norance that is 'in them-, becinse of the blindness of their heart J'"'' 

In tbise wor 's, the apostle clearly teaches, that the 
renewed Gentiles had a discerning of religious truth and 
moral obiigatioj, vvhich the unrenewed Gentiles had not : 
That the understanding of the former was enlightened, and 
the understaniling of the latter darkened. 

The text may, be resolved into the following proposition. 

Sinners, by reason of the moral corruption of theiijl 

hearts, voluntarily darken their own understanding. 

Tn discussing this proposition, I shall attempt to shoWi-=- 



I. That sinners voluntarily darken their own un- 
derstandings. 

II. That they do this, through the blindness, or 

MORAL CORRUPTION OF THEIR HEARTS. 

I. Sinners voluntarily darken their own under- 
standings. 

In comtemplating this branch of our proposition, I would 
remark- — 

1. That there is no defect of intellectual capacity in sinners. 
Religion does not impart intellect. A man of very wicked 
principles, may, nevertheless, be a man of great original 
endowment, and great mental improvement. Religion re- 
spects the heart ; and although a good heart, by regulating 
those appetites, in the indulgence of which men often impair 
their minds, is of great service in the investigation of truth, 
nnd will not unfrequently lead a man to discover moral rela- 
tions and duties, which would be unnoticed by one who feels 
no regard for religion, yet wicked men are capable of making 
large advances in the various departments of the sciences and 
the arts. They may be great philosophers, profound jurists, 
skilful metaphysicians, eloquent orators, and fine poets and 
painters. They have abundant capacity to reach any rea- 
sonable height in intellectual attainment, by proper applica- 
tion, and when circumstances are favourable. 

Their capacity for improvement in physical science, and 
in political and social economy, qualifies them, if they felt 
disposed to apply their powers to the subject, for the discovery 
of moral truth, also, and of the nature of their obligations to 



^4 

.God. They are as capable as any other men, of the same 
measure of endowment, of learning what God is, and what 
he does, and what he requires- These subjects stand 
connected with their proper elements, as well as those that 
exclusively command the efforts of the men of the world > 
imd men are as capable of premising, deducing, and con- 
cluding with regard to them, as any other subjects that address 
a claim to their attention. 

'Tis not for want of a capacity to kncfw God, that men are 
ignorant of him. This they have in common with those of 
their fellow men, who have attained to the knowledge of God. 
They are fully capable of coming to the conclusion, by 
applying their minds to the subject, that God exists ; and that 
he is a being of moral rectitude. Intellectually, they know 
much of God. That he is a holy God ; that he is wise, and 
benevolent ; that he is the universal moral Governour : And 
although their hearts are opposed to him, when they contem- 
plate the uncontrolable -sovereignty of his administration, yet,, 
their natural understanding teaches them, that he cannot be 
God if he has no wise plan of operation before him, or if, in 
any instance, his holy and benevolent purposes may be frus- 
trated. Their natural capacities qualify them to see, that 
God must be of one mind ; that he establishes the succession- 
of events, during the revolving periods of endless progression 
and being ; and that with him, there can be nothing like 
chance, or contingency. 

As they are able to discover, by a proper improvement of 
■their powera, what God is, and does , so are they capable -of 



75, 

discovering the relations they sustain to him, and the obliga^ 
tions that result from them. They know that God is their 
Maker ; that he holds their life in his hand ; that his provi- 
dence sustains them, from day to day; that his character is 
such as challenges their approbation, their confidence and 
esteem ; and that he is pleased with holiness, and displeased 
with sin. Knowing all this . how can they be indifferent to 
the interests and claims of truth, without giving just cause of 
offence to their Almighty Creator? 

2. There is no natural deficiency of moral feeling, or 
consciousness of obligation in sinners. They are, not onl}' 
cmpable of perceiving the righteousness of God's claims, upoa 
their obedience and love, but they are also capable feeling 
deforce of his claims, if they will open their minds to the 
conviction of truth. God has endowed them, both witk 
intellectual capacities, and moral feelings. He has given 
them the power of discovering truth, and of being injluenced 
by it. The mind perceives, and the conscience feels. Thus,, 
ill our physical and moral constitution, God has two witnesses . 
that will support his cause, against every impenitent sinner, 
in the day when he shall come to judge the world. 

There are very few sinners, who are not ready to acknow* 
ledge that they know their duty, and who do not, occasionalfyj 
deeply feel their guilt for neglecting it. But multitudes have 
made such acknowledgments, and yet have never been 
influenced to the love and obedience of God ; and have gone 
down to the dead, with enmity against him in their hearty 
-Jnd it is not at all improbable, that some of those who he^ 



76 

me, who now so readily confess their guilt, and view their 
confession as a kind of an atonement for it, and who, by these 
means, are multiplying testimony against themselves that shall 
vindicate the righeousness of God in their final condemna- 
tion, will go to the judgement the impenitent enemies of that 
Almighty Being, who holds in his hands their high eternal 
destinies. Let sinners feel, that both their understandings 
and their consciences will testify against them in the great 
day of solenm adjudication ; and that they will not find within 
themselves any means of mitigating the agony which shall 
heave their bosoms, at the recollection that they have shghted 
the mercy of heaven, and have perverted and abused those 
powers of their nature that were given them for their salva- 
tion, and not for their destruction. 

3. The understandings of sinners are not darkened for 
the want of opportunities of acquiring the knowledge of God^ 
and of their duty. God has given them great opportunities to 
improve their powers and faculties, in the attainment of that 
knowledge, with which their happiness, for both worlds, u 
intimately connected. 

Having given them the capacity of discerning between right 
and wrong, between truth* and errour, in the circumstances 
in which he has placed them, and under the various relations 
which he has created ; he furnishes them with abundant 
opportunity to manifest their views and feelings. No man 
can say, that he has no opportunity to do good, in such a world 
of sin and suffering as this is. Does he desire to give 
expression to his feelings of reverence for God ? Added tr 



ihe means he has of doing this, by his ownjpersonal obedience, 
S3 the opportunity, almost daily furnished him, when he sees 
the name and institutions of God profaned, of bearing his 
testimony against it, and of thus vindicating the honour of his 
Maker. 

In his intercourse with his fellow men, he can always 
manifest his regard to justice ; and on every occasion, express 
his approbation of right, and his abhorrence of wrong. After 
the example of his Saviour, surrounded as he is with guilt, 
and want, and wretchedness, he can go about, from day to 
day, doing good. Poverty supplicates relief, with pale, 
emaciated countenance ; guilt with haggard, downcast look, 
invites his pity and his prayers ; and the honour of his Lord and 
Saviour, whose name is every day blasphemed by the wicked, 
looks to him for advocacy and defence. 

God has so constituted things in the natural world, that he 
has furnished man with an opportunity, not only of providing 
a competency to supply his individual wants, but also, of 
laying up in store for those who may come after him. The 
necessities of nature never press so hard upon men, as to 
make it impossible for them, to render to God the service 
which he requires. A comparatively small amount of labour, 
with suitable care, will secure all that is necessary to man, 
during his short journey through time ; and if his heart were 
rightly affected towards divine and eternal things, he would 
find both time and opportunity to make great improvement 
in the knowledge and love of God. Men seem to fmd op- 
portunity enough to do every thing else, except their duty 



n 

•tp wards their Ma^er. It costs them, comparatively, but 
little trouble, to find the means of gratifying almost every 
desire of their hearts. On subjects that stand connected with 
the accomplishment of favourite earthly projects, they are 
wise in expedient, and prompt, and efficient in execution. 
They not only see the connexion between means and ends, 
but are diligent and persevering also, in the use and im- 
provement of means to ends. They take enlarged and 
correct views of those subjects, that seem to them to stand 
connected with their earthly happiness ; and if they thought 
God, and Christ, and heaven, and eternity, and their souls, 
were as important objects of pursuit, as the various worldly 
projects that command their attention, it will not be presumed 
that they would complain for the want of time, or oppor- 
tunity, to indulge the feelings of their hearts towards these 
objects. Men find time and opportunity to do many things, 
that are both useless and wicked. Why can they not find 
time to pray^ to read the Scriptures, and to serve God, in the 
ways of his appointment, as well ? 

It will afford little consolation to a sinner, on a dying bed^ 
to reflect, that he has suffered the world to press him so hard, 
as to have led him to neglect, both God and' his own souL 
What master of a family is there, who, if he has veneration 
enough for his Maker, to think it of sufficient importance, 
cannot so regulate his affairs as to make it a part of every 
day's business to pray in his family ? And how will the 
excuse appear before God, if he should ever dare to say to 
kirn in the judgement, "O Lord, I was so pressed by tlie 



79 

world, my cares of earth were so distracting, that I could nc^ 
£nd time to pray to thee ?" Who is there, that is not preparecl 
to say, that the concerns of his soul are of infinitely greater 
importance and value, than ten thousand worlds like this ? 
And yet, what else will the sinner have to say, in the last day;^ 
than, that for the love of what the world offered, he wag 
pressed, and hurried, from one thing to another, to the 
neglect of Christ and his own salvation ? Will any have 
the presumption to say, and especially they who have beeQ 
favoured with such advantages as you, my friends, enjoy^ 
that it. was for the want of time and opportunity to give their 
minds up to the subject, that they remained in ignorance of 
God, strangers to the pleasures of holiness, and that they 
must, consequently, now become eternal outcasts from 
heaven and glory ? 

Paul represents all men, as without excuse for their ig- 
norance of G,od. For the invisible things of him, from the 
creation of the world, are clearly seen, being understood by 
the things that are made, even his eternal power and Godhead^ 
so that they are without excuse ; because, that when they knew 
God, they glorified him not as God,''neither were thankful, but 
became vain in their imaginations, and their foolish heart Zi'di> 
darkened.'^'' 

These things were spoken of the heathen world: Wl^ijl 
excuse, then, will those have for their ignorance of God, and' 
their indifference to his authority, to whom he has given his 
written will ? Those who live in a land of Bibles, and under 
-fi preached Gospel, above all people, will be inexcusable, for 



so 

the darkness of their uaderstandings in relation to God and 
duty, as it will be impossible for them to offer any reason for 
their darkness, that will not enhance their guilt a thousand 
fold. In the Bible, God clearly exhibits himself, and declares 
his will. Here, he sets forth the Lord Jesus Christ, amiable 
in condescension, benevolent in his purposes, and majestlck 
in the suffering? necessary to their accomplishment. In 
him, we are called to admire the brightness of the Father's 
glory, and to contemplate the express image of his person. 
In the Bible, God shows man to himself, acquaints him with 
his obligations, points out to him his destiny, and sheds the 
light of eternity upon his pathway in time, that he may learn 
how to order his footstep§ aright, and to make for the city of 
God. 

It will be far more tolerable, to have lived and died under 
the night of paganism, than to have enjoyed the full blaze of 
gospel day, and to have remained, unenlightened and unblest 
by that knowledge of God and our Saviour, which has con- 
nected with it the blessedness of eternal life. — We observe — 

4. That there is no Vv'ant of motives, to induce sinners , to 
apply their minds to tlie subject of their duty, and their 
destiny. These are very numerous, and of the most im- 
pressive and tender, as well as of the most awful and alarming 
character. They arise from contemplating the nature of 
God ; the moral rectitude of his. government ; the wisdom 
and benevolence of his designs ; the condescension and glory 
of Christ ; the adaptedness of his mediation, and intercession^ 
to a world of moral agents, in the condition, and possessing 



81 

the character, of those of our world ; from the deep-seated 
consciousness of our own guilt, and desert of misery ; from 
the threatened agonies of the second death 5 and from all that 
is inviting and engaging in the society of heaven, and in the 
«ong of glory. 

In that desire for happiness which is natural to man» and 
inseparable from every thought and feeling of his soul, we 
find a most powerful incentive to pursue such a course of 
conduct,, and adopt such views, as may seem best adapted to 
promote our future, eternal well-being: And although un- 
sanctified men suffer themselves to be influenced by the ^ 
greatest apparent, instead of the greatest real good, yet this 
very principle, the desire of happiness, fills their minds with 
restless anxiety, even when they give themselves up^ to the 
guilty pleasures and pursuits of the world ; and they seldomj 
if ever, resolve on present indulgence, Vv^ithouf at the same 
time promising themselves future repentance arid amendment. 

In addition to all this, we are warned, and urged by the 
providence of God, to secure to ourselves the hope and 
the blessedness of heaven, in almost every step of our 
pathway to the grave. We live in a world of change, and 
disappointment, and suffermg and death. The symptoms of 
our own approaching dissolution, which we almost daily feel ; 
the fears aad alarms which agitate us, as we are advancing 
upon our end ; the strong desire we have for life and being, 
when time shall close ; the solemnity of the parting scene, 
when friendship sleeps to wake no more, and the tenderest 
ties of nature are dissolved, all urge us to fix our hop<^ 

K 



m CJod, and to repair to that divine source of consolation 
and support which we know to be unfaihng, as well as 
adapted to our necessities. 

Can it then be doubted, from all that has been said, that 
sinners voluntarily darken their own understandings ? They 
do not reason wrong about God and their own duty, from 
necessity, nor because they have not both the capacity, and 
the means of reasoning right, but froto choice. They do not 
like to retain God in their knowledge, therefore their un- 
destandings are darkened, in all those things that relate to 
the character and doings of God as moral governour ; and in 
all that relate to their own character and responsibilities, as 
moral agents. Hence, when they speak of God, they reason 
falsely about his attributes, his government, and his law. 
Although they know, that it is essential to God that he should 
be the supreme Sovereign ; and that it would be casting re- 
proach, both upon his wisdom and benevolence, not to 
Suppose him to act in pursuance of a settled eternal purpose j 
yet, that he does or can so act, and still consistently hold 
his creatures responsible, they will not admit. They reject 
a truth concerning God, which their understandings clearly 
perceive, because they affect not to be able to sec hovv 
such a truth can be accordant with their consciousness of 
responsibility, whilst, at the same time, they never stop to 
inquire how they can be responsible to God, if ihey can ac^ 
independently on him. 

They know, also, that there is a difference between right 
and wrong. That the one deserves to be approved, and the 



83 

©ther to be abhorred ; and that it would be an impeachmenf 
the moral purity of God, to suppose him capable of 
approving of sin ; yet they affect not to be able to see, how 
it is consistent for God, as a being of infinite goodness, to 
punish sinners eternally. They do not stop to ask, where 
we should find evidence of the goodness of God, should 
he extend the like treatment towards John, and Judas, and 
towards the steadfast, and fdlen angels. They know, that 
if the world is supposed to be under the control of contin- 
gency, and chance, it is impossible to conceive how men can 
be the subjects of moral government, and responsible for 
their conduct ; yet, they will not admit that God exercises a 
particular providence over the affairs of men ; and ffo, after 
all, they throw the individual destinies of mankind into the 
hands of a blind and undefinable fatality. 

Thus, sinners are constantly at war with their own under- 
standings and consciousness. They know the right, but will 
not believe and love it. They force themselves into the 
<3arkness, because the light troubles them. They labour to 
prove that true, which they wish might be true, but which, 
at the same time, they know to be fnhe, . 'Tis the sum of all 
their efforts, because they desire to have it so, to make God 
altogether such an one as themselves. They are ready to 
think, that they would not inflict perpetual sufferings upon the 
worst enemy they have in the world ; and thence, they con- 
clude, that God, who is ail goodness, cannot punish sinners. 
They are not sensible how much they are controled by a 
selfish regard to their own happiness^ when they judge 



84 

favourably of the tender mercies of their own hearts. They 
do not remember, that God is not influenced by such passions, 
as pervert the judgement, and control the actions of creatures ; 
and that he is governed, in all that he does, by a benevolent 
regard for the good of being ; and exhibits his benevolence, 
by treating every moral agent in the universe according to 
his real character and demerits. 

It is not difficult to perceive that men, who thus delight 
in deceiving and being deceived, cannot take pleasure in 
those exhibitions of his character and designs, which God 
has made in the Bible. — And this leads me to remark — 

II. That sinners darken their understandings 

THROUGH THE BLINDNESS, OR MORAL CORRUPTION OF THEIR 
HEARTS. 

The apostle says, they are " alienated from the life of God. 
through the ignorance that is in them, because of the blindness 
of their hearts.'''' We see, that blindness of hearf is some- 
thing distinct from a defect in intellectual capacity. That 
it is not an incapacity to discern between right and wrong : 
or to learn what God is, and does, and requires : Nor is it a 
want of consciousness of moral obligation : It must, there- 
fore, be an indisposition to duty, arising from a supreme 
desire to indulge the sinful and corrupt propensities of their 
hearts. 

Sinners know, very well, that, if they turn to God, andf 
love religion, and enter with all their hearts into God's plans 
and views, they must abandon their present course of living, 
and forego the pleasure, which they think to derive, from 



85 

Sliose sinful gratiiication? in which they now take supreme 
delight. But this, they will not do. They feel guilty, and 
restless, whilst they neglect God, and pursue their own 
chosen way ; and their sense of guilt would wear otit their 
lives, if they did not betake themselves to some expedient, 
to render them easy and comfortable in sin. Hence their 
multiplied excuses for sin. Hence their labour, to establish 
and vindicate false views of God and his truth ; such views, 
as shall be least offensive to their corruptions, and throw the 
fewesl; obstacles in their way to indulgence. They know, 
very well, that God cannot approve of their character and 
conduct, as it appears in their own eyes ; and notwithstanding 
this, instead of repenting, and reforming, they go about framing 
excuses, changing the truth of God into a lie, and charging 
their sins every where else, rather than upon their own 
perverse and wicked heart, which is '""fully set in them ijo 
do evil.'''' 

Thus, influenced by their corruptions, under the control 
of entire selfishness, they clothe God v»^ith a character of 
their own conceiving, which they can contemplate without 
dread, and so make themselves at ease in their sins. The 
Scriptures, every where, ascribe their ignorance of God to 
their wilful blindness. They have " eyes, but they see not^ 
They ^'-have both seen and hated'''' both God and Christ. — 
The psalmist, speaking of the wicked, says, " The fool hath 
said in his heart, there is no GodJ' It would be pleasing to 
sinners that there should be no God, to call them to account 
for their coaduct. And there can exist no greater evidence 



8^ 

©f the deep-rooted depravity of the human heart, than this, 
that sinners would sooner annihilate, both God and his throne, 
than abandon the gratification of their corrupt, and depraved 
affections : But seeing they cannot become atheists, it is their 
life's labour to persuade themselves into such views of God's 
character, as shall not, in their own apprehension, expose 
them to evil on account of sin. Being altogether selfish, 
they desire to accommodate the character, and the govern- 
ment, and the laws of God, to their own views and feelings. 
For this purpose, they darken their own understandings, and 
subject their consciences ^ to the control of their unholy and 
ungovernable appetites. And^alas, my friends, v/hat shall 
they do in the end, when God shall say to each individual 
self-deceived and self- rained sinner, " These things hast thou 
doney and 1 kept silence ; thou thoughtest I was altogether such 
an one as thyself ; but I will reprone thee^ and set them in order 
before thine eyes? JVow consider this ye thaf voluntarily 
^'■forget God, lesf ho. " tear you in pieces, and there be non^ 
$1) deliver.''^ 

REMARKS. 

1. We may infer, from what has been said, that all sin 
consists in voluntary exercise. Sinners act in all things 
from choice. They pursue just that course, under the cir- 
cumstances of their being, which they desire to pursue. — 
They are not to blame, however, for having such natural 
endowments and capacities as they have ; nor for that con- 
stitution of things, established under the orderings of provi- 
dence, that unites them with that department of the great 



87 

system of divine operation, in which they are called t6 aofc^.^ 
They are, in all respects, both as it regards their powers as 
moral agents, and the theatre on which they are destined t« 
exercise them, precisely what God designed they should be ^ 
and for being such as they are, and under such circumstances 
as they are, they will never be condemned. Whatever guilt 
attaches to them, then, must lie, either in their voluntary, or 
necessary actings. In the latter it cannot, most obviously^ 
lie. If from the constitution of their being, they were ne- 
.cessarily, and not voluntarily sinful, they could be no more 
,to blame for sin, than for their constitutional endowments ; 
as sin, under these circumstances, would be as much a part 
of their physical constitution, as understanding, or conscious- 
ness, or any faculty of the soul. To be sinners, therefore, 
men must necessarily be voluntary ; and thence, the whole 
of their guilt, before God, consists in the character of their 
voluntary exercises. There is no- state, or condition of being, 
conceivable, antecedent to voluntary exercise, of which we 
can affirm either praise or blame, with any more propriety 
than we can affirm either the one or the other, of natural 
beauty or deformity. If we cannot go back of voluntary 
exercise, and find something anteriour to it, to which we may 
attach a moral character, in what else, besides voluntary 
exercise, is it possible for hoUness or sin to consist ? — 

2. If sinners voluntarily darken their own understanding?, 
then they are without excuse for their guilt. Having the 
means of knowing their duty, and possessing the requisite 
capacities for performing it, their neglect of it cannot be 



8B 

otherwise than voluritary. They know their Blaster's will, 
but feel no inclination to do it. They feel the force of obli- 
gation, and often tremble under the consciousness that they 
deserve the manifested displeasure of their Maker. In the 
day when the Judge of quick and dead shall reveal himself, 
their consciences will be e thousand fold more sensitive than 
they now are, and they will be constrained to acknowledge, 
before the universe of God, that tbey are without excuse. 
When the mighty Arbiter of their eternal destinies shall say 
to them, "When I called, ye refused ; when I stretched out. 
my hand none of you regarded," their lips will be sealed io 
silence, and they will sink into despair, under the deep and 
agonizing conviction that their ruin is just. 

Finally — Sinners are warned from our subject, not to trust 
in their own hearts. You are lost, my dear friends, for 
eternity, if you give yourselves up, altogether, to the de- 
ceitful workings of your own corrupt hearts. Labour no 
longer to convert into darkness the light which heaven, in 
mercy, has shed upon your path. You are naturally your 
own worst enemies. Fly yourselves. Look to the Lord 
Jssus Christ with all the powers you have. " Kiss the Son, 
lest he be angry, and you perish from the Tvciy, when his zvrath 
is kindled hut a little,''' 



'''And their foolish heart was darkenedj^ 

Romans i, 21. 

It is very evident from the context, that the apostle • 
intended to assert, that men were ignorant of God in the 
past ages of the world, voluntarily, or because they did not 
like to retain the knowledge of God in their minds. "jBe- 

(kzwse," he observes, " thai -which may he known of God is 

manifest in them, for God hath showed it unto them.^'^ 

Doubtless much was handed down, traditionarily, about 

the true God, from Adam to Noah. To Noah and his 

immediate descendants, God gave correct ideas of his beings 

perfections and government. By this means was conveyed 

the knowledge of those elementary principles of truth, which, 

by a proper improvement and cultivation both of the heart 

and the understanding, would have brought the true God, 

fairly and distinctly before the minds of his creatures.— 

Under these facilities for improvement, they were capable, 

in looking at the things that vvere made, to discover the 

perfections and attributes' of him who made then), even hi? 

J. 



90 

eternal power and Godhead. Hence they are declared 
without excuse for their wickedness ; and God is justified in 
revealing his wrath from heaven against all ungodliness and 
unrighteousness of men — ^' Because, that when they knew 
Gody they glorified him not as God, neither were thankful, but 
became vain in their imaginations, and their foolish heart was 
darkened.^'' They voluntarily forsook the very God they 
knew. What they knew of him was offensive to them. 
They were unthankful for the communications he had made 
to them. They took dehght in holding, even those truths 
about God with which they were acquamted, in unrighteous- 
ness, and became vain in their imaginations. They formed 
such notions of God, and of his perfections, and providence, 
as were gratifying to their own depraved affections ; and s© 
by indulgence, their hearts grew more and more corrupt, 
and they became less and less sensitive to moral obligation, 
until, through the power and force of their passions, or the 
influence of a bad, or foolish heart, the light of their under- 
standmg was exceedingly obscured, and all their natural 
powers were brought into the service of their lusts. 

Your attention is now invited to the following proposition, - 
as founded upon the text and its connexions. 

The hearts of impenitent men control their un- 
derstIndings. 

Before 1 proceed to confirm this proposition, I would 
offer a remark or two to define and settle my meaning. 

1. I do not mean that the heart controls the under-- 
standing, where the intellect; only, is concerned, even in 



91 

impenitent men. There are many things that engage the 
understanding, that do not directly interest the feelings. 
The ordinary concerns of life, the calculations and arrange- 
ments of business, the study of the sciences and the arts, 
may command the whole intellectual man, and absorb his 
powers of thought and action. Men are acute and discern- 
ing, and grow more and more so by practice, in these things. 
But even here, it is not to be denied, that all men, who are 
not influenced by the motions of the Spirit, are actuated by 
a supreme regard to their own interest. It cannot be said 
©f any, besides those who are born of God, that " whether'*^ 
they " eat, or drink, or whatsoever'''' they c/o," they " do all 
to the glory of God.'''' The mind, however, exercises its 
powers without much, if any control from the passions, on 
those subjects, that hold no connexion, that is perceived, 
with the responsibilities of men as moral agents. It may, 
nevertheless, be true, that they cannot become so great 
philosophers, and artists now, as would have been possible, 
if they had never sinned. We cannot tell how freely, and 
richly, and correctly a human mind might think, that had 
never felt the humiliating and corroding sense of guilt. 
We may, however, form some estimate, of the blessedness^ 
and healthful exercise of the mind, under such circumstances, 
by adverting to our own feelings, when we have been able 
to look with conscious approbation upon our own conduct. 
It must, I apprehend appear obvious, that a mind labouring 
under a sense of guilt, and that guilt consisting in offences 
^ovcG, against our Mt^l^er and Benefactor, cannot exert its 



9t 

energies so successfully, and powerfully, as it might have 
done, if it could always have looked upon its owti moral 
actings, without the consciousness of guilt, and the blush of 
shame. 

To the darkness, however, that lies upon the intellect, as 
the consequence of sin, I would not attach the term depravity. 
The natural powers of the mind are as they always were ; 
but by reason of sin, and as the consequence of sinful 
indulgence, the exercise of these powers is not so healthful, 
vigorous, and free. Sin, in every shape and feature of it, 
is calculated, in its effects, to deteriorate the natural faculties 
of man ; and the feebleness of the human mind, in its rea- 
sonings about God, and duty, is very much to be ascribed, to 
the moral degeneracy of our race. 

2. I do mean, that the heart controls the understanding, in 
all those subjects that regard the moral man, and bring di- 
rectly into view, his character, obligations, and destiny, as a 
subject of divine government. It is easy for men to beJieve, 
in those matters that hold no relation to them as accountable 
beings. About these, they usually reason, and determine 
correctly. The struggle for mastery, between their judge- 
ment and their passions, commences, when the latter love, 
and will pursue, what the former condemns. It is very diffi- 
cult for men to continue in a course of wrong doing, without 
making any struggles against it, either by labouring to palliate 
their guilt, or endeavouring to persuade themselves, that 
the course they are pursuing is not wrong in their particular 
case. Where men are thus situated, whilst their hearts are 



set on indulgence, they will, for the time being, and from 
time to time, their whole life long, bring their understandings, 
to submit' to their passions. If this were not so, we could 
never account for men's voluntarily doing that, Avhich both 
reason and conscience condemn, as wicked in the extreme. 
1 proceed now to establish the proposition — 
I. From the language of the Scriptures, with re- 
gard TO THE INFLUENCE OF THE HEART, OVER THE LIVES^ 
AND CONDUCT OF MEN. 

Men who have a good heart, or what is the same thing, 
who love God, are in the Scriptures called wise men, men 
of understanding and prudence, men who fear God and love 
the truth, men who rightly improve their talents, who build 
upon a rock, who govern their own spirit, who subordinate 
their passions to the control of reason and conscience, en- 
lightened, and regulated by the word of God. Men, on the 
other hand, who have a bad heart, are spoken of as unwise, 
foolish, fools, and without understanding ; and as subjecting 
the noblest powers of their being to the control of their 
corruptions, they are called brutish. 

The Saviour has taught u& on this point, in the most clear 
and intelligible manner. " A good man, out of the good 
treasure of the heart, bringeth forth good things ; and an 
evil man out of the evil treasure, bringeth forth evil things. 
Here the heart is represented as having the whole control 
of the man. Our Lord intended to teach us, that men will 
act according to their feelings. If a man loves that which is 
.^od, he will act right ; if he loves that which is evil, he 



•94 

will act wrong • and thus it is easy to judge of his feeUngs 
towards God, frorri his conduct. By the good treasure of 
hearty then, must be meant, his good feehngs towards God 
and man, or in other words his benevolence. The benevo- 
lent man loves to do good ; The selfish man loves to do 
evil. 

Further, God in complaining of his backsliding people, 
does not say that their understanding? had led them to for= 
sake him, but that their hearts were far from him ; that they 
had set up their idols in their hearts ; that their hearts had 
gone out after their covetousness, and were set on their 
iniquities ; and that their hearts were hardened. 'Tis said 
of sinners, that they tempt God in their heart ; and that their 
heart is not right with him. The wicked man says in his 
heari, there is no God. Our Lord, speaking of the Jews, as 
abandoned to judicial blindness, observes, in quoting the 
passage from Isaiah which is recorded by Matthew,— " if 
hath hardened their hearts, lest they should understand with 
their hearts.^'' 

When the faculty of understanding is represented as be- 
longing to the heart, the phrase, evidently, is not to be taken 
literally. 'Tis not the province of the heart to reason, 
compare, and judge, but, to say all in one word, to feel. 
The phrase " understanding heart," where the term under- 
standing, is used, as if it were a faculty of the heart, means 
nothing more, than that the heart feels the force, and gives 
itself up to the influence of the truth perceived, and 
adopteol by the understanding and conscience. So when the 



95 

heart is spoken of, as being without understanding, nothing 
more, nor less is meant, than that it does not give itself up 
to the influence, and force of truth, although clearly per- 
ceived by the mind. It would be easy to multiply references 
on this point, as there is scarcely any subject, on which the 
Scriptures are more clear and full. Nor is this to be won- 
dered at, for in speaking of the heart, they speak of the 
moral feelings of man, and therefore, of all that is good, or 
evil that can be affirmed of him. 

'Tis clearly taught then, in the Bible, that the opinions, 
and conduct of men are quite uniformly in accordance, with 
the feelings and desires of their hearts. But we know that 
men have wicked desires and feelings ; such as are altogether 
incompatible with their own, or the good of community ; 
such as neither reason, nor conscience can approve. We 
know, too, that men, whenever it is possible, act agreeably 
to the inclinations of their wicked hearts, even under the 
full conviction, both of their understanding and conscience, 
that the course they are pursuing, is wicked in the extreme. 

Our proposition is confirmed — 

II. By the fact, that the wickedness of men rs 

UNIFORMLY ASCRIBED TO THEIR UNHOLY AND CORRUPT AF- 
FECTIONS. 

Moral turpitude is never affirmed of the natural faculties 
of men. God declares their understandings darkened by 
reason of sin, or through the controling influence of their 
wicked hearts. Intellectual defectibility diminishes the tur- 
pitude of crime, and the mind mny be so flir impaired, as 



tpke away all responsibility ; as in the case of the luaniac 
or ideot. Id precise proportion, therefore, as we suppose 
Hien incapable of perceiving, what is right, and what is 
wrong, do we lessen the degree of their responsibility, and tiie 
amount of their criminality. If we suppose men do wrong, 
because they are not capable of discriminating betweeu 
right and wrong, we destroy the very basis of moral ob- 
ligation. 

Men have duties to perform, both towards God, and their 
fellow-creatures ; but to enable them to perform them, they 
must have both the capacity, and the means of ascertaining 
what these duties are. Under these circumstances, they 
render themselves criminal, either, by wilfully hating to do 
their duty, under the full conviction of what is right, or, Id 
wilfully, and wickedly neglecting the means of knowledge^ 
when within their reach, and subject to their improvement. 
If men are at all responsible for their actions, and are guilty 
in any case, their responsibility arises, from their having the 
capacity and means of knowing and doing what is right, and 
their criminality^ from their being disinclined to improve 
them. The disinclination, however, is distinct from the 
capacity of ascertaining what duty is. It is the province of 
the understanding to ascertain what duty is; but it reoMiins. 
for the heart to determine, whether the duty shall be done.. 
Permit me to illustrate my principle, by a single example. 
The robber knows that he is doing wrong, when he ia 
violently seizing the property of his neighbour ; but his 
intellectual perception of right,, doe^ not at ajl aifect bis 



97 

heart. He is perfectly voluntary in the course he pursues, 
and he pursues it, under the full conviction that it is highly 
criminal. What is it, that makes him, notwithstanding all 
this, urge his way forward to his object, even through blood? 
Can it be any thing, besides his wicked heart that is fully 
set in him to do evil ? 

We charge those who trespass against the laws of commu- 
nity, on the same principles, and in the same manner, that 
God charges all impenitent sinners. We call them corrupt 
men ; men of bad habits ; and we often express our regret 
and surprise, when we see men of fine talents, abandoning 
themselves to the control of the vilest passions of our 
nature. 

But let us look at some of the revealed testimony of 
God on this subject. " And this is the condemnation, that 
light is come into the world, and men loved darkness, rather 
than light, because their deeds 'were evil. For every one that 
doeth evil, hateth the light, neither cometh to the light, lest 
his deeds should be reproved.'''^ Here the Saviour affirms that 
light is in the world ; by which we understand, that mesi 
have both the capacity and means of knowing and doing 
v/hat God requires. Now, 'tis not the condemnation, that 
men know their duty, and have the capacity of performing 
it ; but because, knowing their duty, and having the capacity 
of performing it, they yet hate it, and will not exert the 
powers they have in the performance of it. They love 
darkness, rather than light. They love to submit to the 
control of their own wicked passions. They will net ]ooi; 



at the light, "because they are conscious, that it will reprove 
them. They love darkness, knowing it to be darkness. — 
They know that the light is truth ; and that if tried by the 
^ght of truth, they must be condemned : But notwithstanding 
they have a full conviction of their responsibility, and guilt, 
they continue in darkness, and submit to their lusts, rather 
than to God, and to the dictates of their own understanding 
and conscience. 

Sinners know they are doing wrong, in the very act of 
sin. They are deeply conscious of every instance in which 
they violate the law of God. They will never be able to 
say, that they did not know, that they were under obligations 
to love their Maker, and to submit, with cheerfulness to his 
will. Not a sinner will ever dare to lift up his face before 
the Eternal, and tell him, that his criminal doing, was the 
result of ignorance. Not a sinner violates the Sabbath, and 
profanes the name of God, and abuses himself, or his friends, 
by base, and undignified, and unlovely conduct, and associa- 
tions, who does not feel that he is guilty, who does not blush, 
when he remembers, that his shame may come before the 
publick eye, and who, if he permits himself, for a moment^ 
to think of death, and to anticipate the judgement scene as 
a reality, does not tremble at the thought of appearing before 
his God. Yet with all this conviction of guilt, with this 
deep solicitude about the opinions of others, with this trem- 
bling of heart, in the prospect of the judgement to come, 
he still persists in debasing the noblest powers of his being, 
tind in subjecting the immortal man, to an abject servility 



99 

to the vilest passions of his nature. Those endowments 
©f his natare, which quaUfy Km to expatiate with angels 
on the wonders of God, are forced to exert their energies^, 
in inventing new schemes of wickedness, and new, and secret 
methods of gratification. 

The sensuaHst, the voluptuary, the covetous man, the man 
©f false honour, the careless infidel, all subject their under- 
standings to the control of their wicked hearts, and will not 
give themselves up to the influence of the truth of God, nor 
to the contemplation of the grandeur of his attributes and of 
feis providential movements. 

Paul in addressing the Ephesians observes, ^' This- 1 say ^ 
therefore^ and testify in the Lord, that ye henceforth walk not 
as other Gentiles walk, in ihe vanity of their minds ; having 
i^ieir understanding darkened, being alienated from the life 
of God, through the ignorance that is in them, because of the 
blindness of their heart.^'' Blindness of heart, as here used, 
and foolish heart, as used in the text, mean a wicked heart., 
Now it is not to be doubted, that a wicked heart, accom- 
panied, as it invariably is, with a wicked life, does produce 
a very great effect upon the natural powers of the mmd. 
In the case of the habitual drunkard, or in the man of 
uniform excess in any species either of lawful, or unlawful 
indulgence, it cannot fail to be seen, that the intellectual 
powers become gradually impaired. Who has not witnessed 
many melancholy instances of the ruin of noble minds, by 
reason of the excessive gratification of some prevailing ap- 
petite ? Dissipation of my kind has an unhappy eflfect, upoa 



loa 

the intellectual powers of man ; but when, to the effect 
which would naturally be produced upon the faculties of his 
mind, by impairing the healthful and vigorous organick action 
of his body, we add the effect, which a consciousness of 
having debased, and degraded the noblest principles of his 
nature, must have upon the mind itself; the fefar, and shame, 
and self-reproach under which it is forced every day to 
labour, as it is dragged into a reluctant servitude to cor- 
ruption and lust, cannot fail to enfeeble its powers, and 
impart to it something of the debasing and guilty character 
of the natural heart. 

Do 3'^ou force your mind into a subserviency to your 
wicked passions ? You disqualify it for the putting forth of 
those vigorous and delightful energies, of which that man is 
capable, who acts under the influence of conscious integrity 
and uprightness. This was the effect produced, as the 
consequence of their excesses and revelries, upon the minds 
of those to whom the apostle refers in the text and context. 
Notwithstanding " they knew God, they glorified him not as 
God, neither were thankful, hut became vain in their ima- 
gination, and their foolish heart was darkened.^ ^ Under the 
influence of such a heart, although they professed to be 
wise, they became fools, and changed the glory of the 
incorruptible Godhead, into an image made like to corruptible 
man, and to birds, and four footed hearts, and to creeping 
thing s.'* 

We here see what a dreadful, and overwhelming effect a 
wicked heart produced upon the whole man. It closed his 



101 

€yes to the perception, and discovery of his own weakness 
and folly, made him boast of his own shame ; and whilst he 
was rejoicing in the richness and extent of his attainments, 
he was a stupid idolater, the worshipper of gods of wood 
and stone. " And even,^^ adds the apostle, "as theij did not 
like to retain God in tkeir knowledge^ God gave them up to a 
reprobate mind, to do those things zvhich are not convenient.''^ 
Their wicked and depraved inclinations rendered the study 
and knowledge of God unpleasant to them. They did not 
love to think on God. Their heart was set on their lusts, 
and thence God gave them up to a reprobate mind. 

The proposition, that the hearts of impenitent men control 
their understanding, is confirmed — 

III. By what we see in others, and experience in 

OURSELVES. 

We know that men often do things wilfull}'-, and when 
under the influence of passion, which they seldom dare even 
to palliate, much less to justify. Nothing is more common 
than for men to confess themselves guilty, and to declare that 
they know when they do wrong. They have a strong con- 
viction, and a clear understanding of right, while at the 
same time they continue to do wrong. 

Our own experience accords with what we observe in 
others. We carry about with us daily a strong consciousness 
of guilt, for doing what we fully know and feel to be wrong. 
Are any in the daily habit of profane swearing ? They 
know that it is wrong ; but their foolish heart, under the 
influence of some one prevailing passion or other, control? 



102 

their better, and their sober judgement. They know that 
the practice is both unseemly and wicked. They seldom 
indulge in it, in their intercourse with the refined and vir- 
tuous part of community : But they are not afraid of the great 
God. They show less respect for him, than for their dying 
fellow-men. Now they do all this, because their depraved 
hearts control their understandings. With their understand- 
ings they are invited to seek, by all practicable and appointed 
means, the favour of God ; to repent of sin, to beUeve on 
the Lord Jesus Christ, and to hve in abedience to all the 
requirements of the word of God. They know that these 
things are both reasonable and right, and their consciences 
sustain the decisions of their understanding. They know 
that they must die, and appear before God ; and that to enjoy 
him they must be changed. Yet, notwithstanding all thi^, 
they neglect their Maker, they do not repent, they do not 
beheve, they do not pray, they commend neither their own, 
nor the souls of their dear offspring to the care and pro- 
tection of Heaven ; nor invite others, by their example, to 
come to Christ for salvation. Now to what can we ascribe 
this course of conduct, but to their foolish heart, which is 
set in them to do evil. 

The understanding always approves of the truth, when it 
is perceived ; but the heart is opposed to it, and subjects the 
understanding to its control. It is on this principle only, my 
impenitent friends, that you can account for having acted, all 
youF life long, in direct contrariety to the dictates of your 
sober judgement. You never do any thing that is wicked, 



iior oeglect any thing that is good, becausie you do not see 
what is right, and are not sensible of the danger attending 
your sinful courses. It is because you love, for the present^ 
at least, to take your own way : And you continue in the 
guilty character, and dangerous condition of God's enemies, 
not because you do not tremble at the apprehension of his 
wrath, nor because you think you are not to blame. No, 
your wicked heart deceives you along, step by step. It 
tells you, that your situation is peculiar, that you will only 
trespass this once more," that you have not a bad intention, 
that you will by and by repent, and do better, and that 
others who were as bad as you are, have reformed. Thus 
you practice upon your own souls, and are voluntarily 
forging chains for yourselves, by which you will be bound 
down in everlasting despair. 

REMARKS. 

1. If the hearts of sinners control their understandings, 
then the heart is the seat of depravity. All the difficulty in 
the way of the performance of duty, arises from a depraved 
heart ; and this sinners very often acknowledge. They 
confess that they ought to love and serve God; and that 
they feel themselves to be guilty for not doing, what they 
know to be their duty. The heart then is felt to be thie 
seat of wickedness. Creature responsibility, or moral 
obligation is founded on the possession of those natural 
powers, which qualify man to judge between right and 
v/rong, and not on the fact, that he has either a good heart, 
«r a bad heart. But of his natural powers it is impossible 



•104 

to affirm depravity, because in the same proportion as these 
powers are impaired, the degree of responsibility is lessened. 
It is their province to exhibit truth plainly to the eye of the 
moral man, and we determine his character, by the feelings 
of his heart, and the conduct of his life, in the view of 
such exhibition. It is not with the heart, as it is with the 
natural faculties of man. In proportion as the latter are 
impaired, his responsibility is diminished, but the amount of 
his guilt is in exact proportion to the extent or degree of 
the depravity of his heart. Depravity consists in th§ 
supreme love of sin, or in ihe exercise of supremely selfish 
affections. Hence the more depraved the heart is, the 
more guilty, as an increase of depravity is nothing more 
than a growing hatred towards holiness, and an increasing 
love for sin. 

2. If the understandings and consciences of sinners are on 
the side of truth, God has thrown serious obstructions in 
their way to ruin. No man can submit to the control of his 
passions, without disregarding the dictates of his own under- 
standing, and treating with contempt the solemn convictions 
of his conscience. The man who will be God's enemy, in 
the madness of his heart, must- also become an enemy to 
himself. His passions are constantly at war with the noblest 
principles of his nature. Resolved on their gratification, 
he braces himself up -to the dreadful work of putting out 
the light of his own understanding and bribing his con- 
science over to the cause of sin and hell. What an awful 
work of ruin must the sinner accomplish upon himself. 



105 

before he can saccessfully force his passage to the world 
of wo. 

3. If the hearts of sinners control their understandings, 
then those who think their hearts are not very bad, whilst 
their conduct is nevertheless very wicked, are practising a 
most serious and solemn deception on themselves. They 
are under the influence of a kind of voluntary charm ; an 
illusion of the passions, that will have a most tragical 
termination. They will not become sensible to their guilt 
both of heart and life ; but in the end, alas, they will be 
taught, that their joys have been fancied joys, and that the 
reasons by which they had attempted to justify themselves^ 
were the creations of their own passions. The Bible, and 
our own experience and observation teach us, that the heart 
is the fountain of iniquity ; but sinners often suppose their 
hearts to be good, although their conduct is bad. How great is 
the blinding influence of sin ! How dreadfully is the foolish 
heart of the wicked darkened ! They think the source and 
fountain of all iniquity to be pure, at the very time that they 
see nothing but impure streams flowing from it. 

We often hear men excusing one another, on the ground 
that they are good-hearted, while at the same time they are 
very immoral in their lives. When the profane swearer 
treats with irreverence the name of his Maker, a name 
which all heaven adores, he is ready to excuse himself by 
declaring that he means no ill. The Sabbathbreaker too,, 
will affirm with great confidence, and self-complacency, thai 
he does not mean rdj disrespeoit fo^ the authority of God 



lOB 

'^is true, he had rather gratify his own inclinations, than to 
submit to commanded duty on God's holy day ; but he 
persuades himself that he has no feehngs of hostility towards 
Heaven. He does indeed treat both the Lawgiver, and his 
law with practical contempt ; but will not allow that he has 
any wicked feelings towards him in his heart. May not the 
midnight reveller, the dark assassin, or he, who does his 
crimes boldly in the light of day, say the same thing, and 
feel themselves free from the guilt of disrespect towards God ? 

4. Jf the hearts of impenitent men control their under- 
standings, then they are in bondage to their corruptions. 
They are rationally convinced, that they ought to love God 
supremely ; that it is their interest to make preparation for 
the coming world ; that they can enjoy, at most, all the 
earthly good which they now pursue, but for a short period ; 
and that nothing can sustain their souls in that moment, when 
they shall be called to give up the Ghost, but hope in the 
mercy of God throiigh a crucified Saviour. When they look 
forward, and anticipate the day of final adjudication, when 
supreme love to God shall be the qualification for heaven, 
and the passport to glory, they are sensible of the importance 
of that exhortation, '''Be ye holy, for I am holy, saith the 
Lord.^' Yet, notwithstanding all this, they forget their 
Maker, disregard his authority, pass by his Son, give loose to 
their passions, drive after all worldly good, and neglect 
the high concerns of their souls. 'Tis love of wealth, or 
distinction ; pride of character, or influence ; a desire for 
unlawful pleasure, or the attainment of some imaginary 



107 

present good, that controls the feelings of t'heir hearts^ and 
the conduct of their lives, and leads them to adopt a loose 
system of morals, and to pursue a still looser pracftice. — 
What is it', besides their corruptions, that forces them on, 
in a conrse, condemned both by their reason and conscience, 
and a course too, which secretly, they determine one day to 
abandon ? Their foolish he.art is darkened. Through tlie 
influence of their depraved aifections, although tluey know 
God, they are determined not to glorify him as God, nor to 
be thankful. They are in bondage to their corruptions, and 
thence can reap nothing but corruption. 

5. If the hearts of impenitent men control their^ under- 
standing, then their hearts must be changed to set their 
understanding free. Until this is done, they will continue 
in bondage to their lusts, The passions which men love to 
indulge in this worldj. and for the gratiiication of which, they 
barter the joys of heaven, and the friendship of its Sovereign, 
will perish at the grave's mouth. There, lust will be dumb ; 
and pleasure, no longer wantoning in the;graceful, and inviting 
iitiiie of beauty and mirth, will % the bed of death, and 
leave in prospect to her unhappy votaries, 

*' The knell, tlie shroud, tile mattock, and the grave ; 
The deep, damp vault, the darkness, and the v/orm." 

AiaSj what an illusion do the passions practice upon the 
mind ! We first fix upon our objects of affection, and pursuit, 
and then go about convincing ourselves that we have done 
what v/as our duty. We adopt a faith in accordance witk 
our feelings, an.d then justify our feelings by our faith.— 



IDS 

When we come to inquire into the reasons of our faith, 
we find the sum of them, in our desire to have it so. The 
minds of sinners are darkened through the influence of their 
corrupt hearts. They vitiate their own reasoning powers, 
and voluntarily shut out the light. They often take their 
understanding by storm, and subject it to the control of the 
worst passions of their nature. To be set at liberty, as it 
regards their intellectual powers, and to qualify the mind to 
take a calm, and unbiassed survey of truth, the heart must 
be changed ; and the passions must submit to the control of 
reason, and conscience. If men would suffer their judge- 
ment to guide them in all matters of duty towards God, and 
their fellow-creatures, they would most assuredly find peace. 
Their only danger lies, in submitting to the dictation of an 
evil heart of unbelief, through the influence of which, they 
are constantly departing from the livmg God. 

6. If the hearts of impenitent men control their understand* 
ing, then, if God does not change their hearts, they will perish 
for ever. 'Tis a vain hope that sinners indulge, that by and 
by they will submit to their better judgement, and control 
their passions, and turn to God. The heart is perverse and 
deceitful above all things. Having long had the control, it 
will require a mighty influence to subdue it. By what means, 
without divine aid, will the understanding, which has always 
been the slave of corruption, obtain the ascendancy over the 
passions, and command them to submission ? The habit of 
sin is powerful, and is represented to be as diflicult to over- 
come, as to change the physical constitution of things.™ 



109 

Can the Ethiopian change his skin, or the leopard his spots f 
then may ye also do good, who are accustomed to do evil.''* 
'Tis all against reason, as well as revelation to suprpose, that 
the heart will ever be subdued, but as God interposes. 
Hence you see, my friends, that without God you are un- 
done. Not because you are bound down by a fatal ,^ and 
uncontrollable necessity ; not because you cannot change 
the current of your passions, and bring yourselves under the 
control of your sober judgement, if you would ; but because 
you will not command your hearts into submission. You 
love indulgence, and you love it with such strength of aifec- 
tion, that you dethrone your reason, and bind your conscience 
in chains. You close the eyes of your understanding, and 
madly venture near the secret place of God's wrath. By 
reason of thus submitting to the government of your passions, 
and sacrificing all that is dignifying in your natures, and all 
that is rich and sweet in heaven, to the gratification of your 
depraved and dying senses, your state is a state of imminent 
danger. The masters you have so long served will not give 
up their authority, nor submit to the least control ; and if God 
does not graciously interpose to accomplish your deliverance, 
they will drive you onward with dreadful certainty, to final 
and endless ruin. Feel then, I beseech you, that whilst you 
are submitting to the dictation of your foolish heart, you are 
preparing for yourselves the elements of your own misery, 
and under a deep conviction of this solemn truth, be per- 
suaded now to realize, that your only hope of deliverance 
rests in the hands of a gracious and sovereign God. 



" Ye must be born again. ''^ 

John iii, 7. 

The text brings into view, what is commonly termed the 
doctrine of regeneration ; a doctrine about which there has 
been no small diversity of opinion in the church of Christ ; 
and which has awakened more or less of the opposition of 
the human heart in every age of the world. 

The method of the Spirit's operation, in producing the 
change implied in the text, it is beyond the province of men 
to determine. But how incomprehensible soever the nature 
of this change may be, so far as regards the manner in which 
it is effected, by the agency of the Holy Ghost, the necessity 
and importance of it cannot be questioned ; and the declara- 
tion of the Saviour, " Ye mu^t be born again ^''^ ought to 
arrest the attention, and command the most profound consi« 
deration of sinners. Here is no room to modify, nor to 
accommodate. The necessity is imperious, and absolute. 
•''Except a man bs horn again y he cannot see the kingdom 
of God:' " , 



112 

If we hate sin, because it is odious in its nature, and op- 
posed to God ; if we love holiness, because God loves it, and 
because he is holy ; if we are able to discover a perceptible 
change in our feelings towards the character of God, and his 
holy government and law ; if we love Ihe society and employ- 
ments of God's people, and take little or no sensible delight ia 
the company and conversation of the wicked ; if we see a 
beauty in the character of Jesus Christ, to which we Avere 
formerly insensible, and feel a pleasure in contemplating the 
method of salvation exhibited in the Gospel, as adapted, pecu- 
liarly, to our condition of guilt, and ruin ; if we are pleased 
that God is supreme, and grace sovereign, as well as rich, and 
free ; if we are ready to condemn ourselves, and justify God 
in the revelation he has made of his will, and in the orderings 
of his providence, and his grace ; if we are willing to lie at the 
feet of gracious sovereignty, and to rely alone on the Lord our 
righteousness and strength for salvation ; then we have good 
ground to hope that we have passed from death unto life, and 
that the Lord Jesus " /las heen formed in our hearts, the hope 
of glory:' 

I have thus given you a summary view, of the effects 
resulting from the renewing influences of the Holy Spirit, 
because it is not my design, at this time, to consider this 
branch of the subject ; but to direct your attention, more 
particularly, to the necessity of this great moral change. 
In prosecuting my design, I would remark — 
That men very generally feel, that a change in their 
character J and manner of living, is essentially requisite, 



113 

to qualify them for the society of heaven and for the ap/ 
probation of their Judge in the state of final retribution. 

Under the light af Christianity most men feel deeply, that 
their present character is not such as God can consistently 
approve. Hence they are always resolving that they will do 
better for time to come. They thus clearly evmce, that they 
feel the necessity of some change or other, in the conduct of 
their lives, and in the temper of their hearts, and virtually ac- 
knowledge, that they are too impure in their present state to 
appear before God. 

There is little doubt, if an angel should visit us to day, and 
announce, to the most self-confident, and secure sinner, in 
our auditory, "This day thou shalt die," that such sinner 
would become tremblingly alive to a sense of his guilt, and 
would begin, seriously, to make preparation for the immense 
change, by condemning his sinful motives in his past life, by 
approving of God's character and government, by all the ex- 
ternal signs of deep mourning for his past follies, and by ago- 
nizing cries for mercy. 'Tis to be apprehended, that there 
are very few among us, who would not feel thus, in the imme- 
diate prospect of eternity. In this feeling we see acknow- 
ledged the necessity of the change brought to view in the text. 
We feel ourselves to be guilty, and unlike to God ; we have 
a deep conviction, that he is of purer eyes, than to look upon 
us with complacency, in our present character and views, and 
thence we resolve that we will do better before we die. 
Nor is this feeling, in its principle, peculiar to the Christian 

livorld. The idolatrous portions of the human "femily, have 

o 



114 

felt that they must do something to please their gods, and 
that they must both believe, and practice, what their deities 
have required ; and not xirifrequently, under the deep, though 
deluded impression, of the necessity of the case, have made 
sacrifices, which indicated a zeal, and a spirit of submission, 
worthy of a better object, and a better cause. 

The inference to be drawn from this state of facts, with 
respect to the common feelings ef manldnd, as it regards the 
necessity of a change of character^ to render them the proper 
objects of the divine favour, is perfectly analogous, to what 
the Scriptures teach us respecting the character of the natu- 
ral heart. It is a heart at enmity against God, full of rebel- 
iion, deceit, fraud, and rev^n^e, unclean, foolish, and only 
evil continually. 

By these representations of the unsanctified heart, we are 
taught, thait men naturally, do not exercise those feelings 
towards God, and his creatures, which they ought to exercise j 
-and comparing as these representations do, most perfectly, 
with our own convictions, that an essential change must be ac- 
complished upon us, to remove the apprehensions of dread, 
with which we anticipate the scenes of the judgement, and the 
realities of the eternal world, the conclusion seems well foun- 
ded, that no man, by nature, is fitted for the society and em- 
ployments of heaven ; and that his character, if his heart has 
never been changed by Divine Grace, is utterly offensive to 
God. The natural state of the sinner, being that of entire 
alienation from God, there is no possibility of his enjoying 
hiin, hnt as he experiences £i change in his affections. 



U5 

From the unlikeness of God, in his moral feelings, and 
character, to man ; and from the unUkeness of man, in his 
moral feelings, and conduct, to what God requires, and loves, 
we see the necessity of regeneration, or of being born again. 
The necessity then, of this great moral change appears — 

I. From the unlikeness of God to man. 

By this unlikeness, we do not mean a physical dissimilarity ; 
as that God is almighty, omniscient, omnipresent, and that 
man, in the physical structure and organization of his soul and 
body, is limited and finite. This, in itself, would not lay a 
foundation for the necessity of regeneration. The angels are 
infinitely beneath God in all their endowments and attributes ; 
yet they need no such change, as is necessary to fallen man. 
They are holy, to the full extent of their capacities, and be- 
ing holy, God loves them. Man, on the contrary, is totally 
sinful, and it is on the entire opposition of his heart to God. 
and holiness, that the necessity of his being born again is foun- 
ded. The unlikeness of which we speak, is of amoral nature , 
and has respect altogether, to the moral character of man, or 
to the feelings and disposition of his heart. 

Influenced by the benevolent feelings of his heart, the 
blessed God is disposed, so to employ his attributes, as to 
bring about the greatest amount of good, possible to the uni- 
verse. This is an infinitely amiable, and lovely disposition. 
Being thus disposed, he exercises his authority, and influence 
to promote, and secure such a state of things, as his benevo- 
lent heart ardently desires. Now it is his love of good, and 
of doing good, that constitutes the amiableness, and mor^ 



116 

excellency of his character. If the same good which he now 
produces by design, and because he delights himself in good- 
ness, should be produced incidentally, and without any de- 
sign, or feeling in Gud about it, we should see no reason for 
attaching any moral worth, or loveliness to his character. 
His loveliness consists in his ardently desiring the greatest 
happiness of being, and in his employing, in pursuance of the 
kind feelings of his heart, his infinite attributes to secure it. 
He conducts the providential, and gracious departments of his 
moral administration, with his infinitely wise mind fixed upon 
the greatest possible good, as the grand result of his opera- 
tions. This is the end for which he made the worlds ; and to 
this end, the whole influence, both of the law and the gospel 
is directed. 

Every thing that God does, as well as all that he feels is direc- 
ted to the promotion of the greatest good possible to the uni- 
verse : and in his powerful, and unsuspended energy of ope- 
ration, to secure the desired good, he is never, for the short- 
est moment, turned, in the attention of his mind, nor in the de- 
sires of his heart, by such motives as influence unsanctified 
men, and awaken them to activity and effort. He looks only 
at the good, and with intense, and unchangeable purpose of 
heart to promote it, directs the immense affairs of his moral 
empire, accordingly. As the universal Creator and proprie- 
tor of all things, he is their rightful Governour. In the exer- 
cise of his authority, he is wise, just and good. .He loves 
every moral virtue ; and employs the high attributes of his 
nature to promote the interests of order, righteousness and 



117 

truth, throughout the whole system of moral being. He ex- 
hibits HIMSELF as the standard of moral excellence ; and with 
infinite propriety, as the sovereign Lord of all, demands sub- 
mission to his will. 

The character and feelings of God, being such as we have 
described, he cannot but view sin in every form, and in 
every subject, with sentiments of utter displeasure. It is op- 
posed to his holy nature, and his benevolent government. 
It seeks the ruin, both of the Creator, and his creatures, as 
it is hostile, in its very nature, to every thing that forms the 
basis of created, and uncreated good, for eternity. All its 
tendencies being in direct opposition to the infinitely benev- 
olent designs of God, his soul cannot but abhor it. He can 
no sooner wink at sin, nor suffer it to go unpunished, than he 
can abandon the good of his kingdom, and deny himself, and 
become infinitely malevolent. 

Sin, and holiness, being opposite to each other, in their na- 
ture, and tendency, so long as G od is holy, and delights in good, 
50 long he must continue to hate, and oppose the one, and 
love, and sustain the other. Man is opposed, in his views 
and feelings, to all that God is, and docs, and loves ; nor will 
he ever be otherwise than opposed, until he experiences the 
renovating influences of the eternal Spirit of grace. The ne- 
cessity of regeneration appears — 

2. From the unlikeness of man, to nis maker. 

This unlikeness as has been observed, is wholly of a moral 
nature, and consists in the exercise of unholy, selfish affec- 
tions. The necessity of regeneration does not lie in the fact^ 



118 

in itself considered, that man is a being of limited powers. His 
unlikeness to God, so far as his physical constitution is con- 
cerned, was the same before the fall, that it is now. Man was 
created " after the image of God, in knowledge, righteous- 
ness, and holiness." Before the fall, he exercised holy affec- 
tions ; he took delight in God, and was pleased both with his 
character and government. His physical constitution is un- 
changed ; but not so, the feelings of his heart towards the 
character, and government, and laws of his Sovereign. 

Neither does that unlikeness to God, that renders regenera- 
tion necessary to man, consist in that, whatever it may be, 
that is necessary to make him a moral agent. He is not 
therefore a sinner, because he is moral agent. The holy an- 
gels are moral agents, but they are not sinners. God is a 
moral agent, but he nevertheless hates sin, with infinite ha- 
tred. Man is not to blame because he has those bodily, and 
mental endowments, that are necessary to constitute him an 
intelligent, accountable being. These are all good in them- 
selves. They are such as God designed they should be, and 
there is nothing in their nature, on which the necessity of rcr 
generation can be founded. 

The unlikeness in man to his Maker, that renders it neces- 
sary that he should be born again, lies in the disposition of his 
heart, towards God, and holiness. By this disposition of 
heart, I do not mean any physical, or constitutional power, 
but the feeling, simply, which he exercises, and loves to in- 
dulge, in pursuing what he deems essential to his happiness. 
Seeking to please, not his Maker, but himself Loving what 



119 

God hates, and hating what God loves. The whole bent, 
and desire of his heart is opposed to holiness, and is supreme- 
ly selfish. With a heart thus opposed to the infinitely benev- 
olent source of all good, he could not be happy, were he in 
heaven 5 and while he has such a heart, God cannot love 
him. 

If it is not sin, or supreme selfishness in man, that ren- 
ders the change, required in the text, necessary, thus much 
must be granted, for thus much we /ecZ, that with our temper, 
and character unchanged, and unimproved, we cannot expect: 
the favour of God, nor the felicities of his future kingdom. 
Nor is it easy to show, what constitutes the unfitness of man, 
for holy communion with his Maker, either in the present, or 
in the state of retribution, aside from his " carnal mind^^^ 
which, in the opinion of an apostle, consists, in " enmity 
against God. I have not supposed, that the apostle meant, 
to represent " enmity against God," as an effect, of which 
the carnal mind was the cause ; but that the phrase, " enmi- 
ty against God^^^ is employed by him, as exegetical of the 
phrase, " carnal mind.^^ Thence he observes, " To be car- 
7ially minded, that is, to exercise enmity against God,^^ 
" is death.'''' But I urge not this point, since it is evident, 
that, if what is done for man in regeneration, is necessary to 
qualify him for the society and employments of heaven, then, 
whatever that may be, it is very certain, that he is destitute 
of it before regeneration, and consequently in a state of unfit- 
ness to enjoy God. The Bible calls this unfitness, his carnal 
4tiiad. his fleshly heart, his heart of enmity. Delighting in the 



120 

exercise of unfriendly, and hostile feelings towards God, in 
every thing, he can have no enjoyment in God, but as his 
feelings are changed. God is infinitely benevolent ; man is 
totally selfish. God exercises an unbounded^ and intense re- 
gard, for the good of being, and exerts all his influence to 
promote it ; man, regardless both of God, and his kingdom, 
any farther th-^n he may deem them necessary to his own 
happiness, makes himself the centre of his fondest desires, and 
his personal, and individual interest, the grand end of all his 
efforts. 

That the whole of that unlikeness in man to his Maker, 
that renders regeneration necessary to him, consists in the 
supremely selfish feelings of his heart, is evident, from the 
fact, that this is the only particular, in which he is different, 
from what Adam was, in a state of innocency. Adam had no 
original endowments, so far as regarde-d the powers, either 
of his mind, or body, which have not always been, and are 
not now, common to his posterity. Man was created in the 
moral likeness of his Maker. This likeness consisted, sum- 
marily in his holiness, or in his supreme love to God. The 
fall did not deprive him of any of those powers, on which his 
responsibility to God, as a creature, was founded. 'Tis true, 
that the change in his feelings towards God, the supreme* 
selfishness of his affections, attended, as they must have 
been, with a deep, and aiSicting consciousness of guilt, must, 
in a greater, or less measure, have impaired the free and 
healthful, and vigorous exercise of his natural powers ; but 
this efect of sin constituted no part of his moral depravity. 



This consisted, altogether, in the wrong feelings of his heart 
In these, has ever consisted ; and in these, does sCill consist^^ 
the moral depravity of all his posterity. 

Regeneration does not consist in the lodgement of some new 
power in man ; and thence, the necessity of it cannot be foun- 
ded on the consideration that he has no such power. In their 
present state of guilt and ruin, God commands sinners to re- 
pent, to believe the gospel , to love him with all their hearts ; 
duties, which they never will perform, until they are borp 
^gain, and which are uniformly, the result ©f the operation of 
the Holy Spirit. Now the command itself assumes the prin- 
ciple, that they have all the requisite qualifications, to comply 
with the duties enjoined ; and the awful threatenings de- 
nounced against disobedience, are a solemn evidence, both of 
their abiHty to do, and of their guilt in not doing, what God 
reqtiires at their] hands. But if the necessity of regeneration 
is founded on the fact, that^: man needs the implantation of 
some new power, or faculty, to render him capable of such 
affections as God requires, it is difficult, not to say impossible 
to conceive, how blame -can'attach to him, for not exercising 
those feelings, to the exercise of which, none of the present 
endowments of his nature are competent, and which require 
the addition of a capacity for action, ! which he never had. 
But the blessed God charges him with guilt of the deepest, 
aind most aggravated character, for withholding from him the 
supreme affection of his heart , and threatens him, too, with 
his sore displeasure. Now, how these charges and threaten- 
ings can be reconciled, with the government of a being of 



perfect moral rectitude, if the necessity of regeneration is 
founded on the fact, that the implantation of soine new power, 
or principle, which he never had before, is requisite to man, 
I leave for those to show, who may have adopted these views. 
To me it appears, that the Saviour has assigned the true rea- 
son, of the necessity of the Spirit's influences-, when he says, 
" Ye WILL not come to me, that ye might have life.^" Now, 
this " will not,'' is nothing more, than voluntary opposition ; 
and so strong, and powerful is this hostile feeling, that nothing 
can control and change it, besides, the sweetly constraining, 
and all-subduing energy of the eternal Spirit 

Remember then, I entreat you, my impenitent friends, that 
the guilt which attends your state of unregeneracy, is your 
own. Nothing renders the influences of the Spirit necessary 
to you, but the fixed, and settled perverseness, and obstinacy 
of your own wicked hearts. So determined is your opposi- 
tion, that you, *' cannot come'' to the Saviour, you cannot 
obtain your otvn consent to come, " except the Father dra7i> 
you." Nothing more is necessary for God to do for you, than 
to make you willing^ and thence your voluntary opposition to 
him, is the only obstacle to your salvation. This, every soul 
that has experienced the regeneration, feels ; and this, if you 
are ever born into the kingdom of God's grace, you will both 
feel, and acknowledge, with deep humility, and lively grati- 
tude. 

Jesus has died, that you might be saved. In his groans, in 
his agony, and in his blood, you are taught the necessity of 
regeneratioii. and are invited to the solemn re^iembrance of 



123 

what he said to Nicodemus in the text, Ye must be bom 
again.^^ His resurrection voice to us, is, *' Ye must he horn 
again,*^ In the act of his ascension to the right hand of pow- 
er, it is, as if a shout reached us from the high heaven, *' Ye 
must be born again.^^ Before he ascended up on high, he 
solemnly charged it upon the ministry of reconciliation which 
he had instituted, to proclaim it, as a cardinal truth in the 
Christian system, that, " Except a man he horn again, he can-^ 
not sfie the kingdom of God.^^ 

REMARKS. 

1. Those who think to secure heaven without regehera' 
tion, must fail of their object. Heaven is a holy place. Its 
employments are holy. The holiness of its inhabitants, is 
the foundation, and source of all their happiness. Until men 
are regenerated, they never have any holy affections. Every 
right feeling in them, is the fruit of the Spirit. Their natural 
heart of enmity is opposed to all that heaven is, and to all 
that its holy population loves. He who has the most unex- 
ceptionable character, that is possible to man in a state of un- 
regeneracy, would be perfectly miserable in heaven. He 
would there make such discoveries, of the character, and 
government of God, as would excite the bitterest enmity of 
his heart, and awaken the most afflicting and agonizing con- 
sciousness of guilt and ill desert. There is not a single fe el= 
ing of the natural heart that God can approve, nor is there 
any thing in God, that the natural heart loves. Holiness is 
an exotick, introduced into our fallen world, by the agency of 
t)ie eternal Spirit \ and without holiness no man can see God, 



124 

Those sintfers will be dreadfully disappointed m the end, who 
expect to obtain heaven, by their fair, and ho&est, and up- 
right conduct, Vithout a reliance on the renewing, and sancti- 
fying influences of the Holy Spirit. 

2. If heaven cannot be secured without regeneration, 
then we must be brought to approve of God's terms of mercy, 
or we shall lose our souls. If we would partake of the hap- 
piness which God has to bestow, which he only can bestow, 
and which he can bestow, only on those, who possess such a 
character, as it would be right in him, as a being of infinite 
moral rectitude, to approve, we must submit to his terms, and 
linder an humbling sense of our guilt, bow down at his sove- 
reign feet. Jesus Christ says, " Ye must he horn again.^^ 
God says, " Be ye holy, for I am holy.'* In being holy, he 
is infinitely happy. For his creatures to be unlike him, to 
possess an infinitely opposite character, and yet to be happy 
in a state of retribution, where tjie moral justice of God re- 
quires that all should be treated, according to their real char- 
acter, is impossible. All such ideas of heavenly happiness 
are exceedingly gross, and unworthy of the purity, and per- 
fection of heaven, which suppose it to consist in any enjoy- 
ments of which creatures are capable, without holiness. 
Would you, my friends, secure your souls salvation ? Come 
to Crod's terms, repent of sin, be conformed to the image of 
Christ, be holy, as God is holy, and heaven is yours. 

3. God cannot save sinners without regeneration. He 
cannot be otherwise than he is. He cannot deny himself. 
He cannot treat with contempt that holy law. the m.oral bpnd 



125 

of union to'the universe, which Jesus came to honour ; nordfe- 
stroy that righteous government, nor bhght that holy charac- 
ter, which Jesus came, both to maintain and illustrate. But 
the whole scheme of redemption would be rendered a nulli- 
ty, and God would act in contrariety to his own nature, should 
he extend pardon to a sinner, as such, and hold communion 
with a being utterly destitute of holiness. Let it he solemnly 
felt, by every guilty impenitent, that the infinite compassion 
of God, the good feelings of all heaven, the blood of the im- 
maculate Jesus, are all infinitely ineffectual, to those who do 
not repent of sin, and love the ways of obedience, and thus 
give evidence, that they have been renewed, and sanctified, 
by the spirit of the Most High. 

4. We see that sin and holiness are infinitely opposite in 
tJieir nature, and are attended with infinitely different effects. 
God is holy ; angels are holy ; redeemed spirits are holy * 
and heaven is full of happiness, and song. Men are sinners ; 
the lost spirits of our race are sinners ; devils are sinners ; 
and the earth teems with misery, and hell groans with hor- 
i:our. How pure is God ! How sweet is heaven ' How vile is 
man ! How dark and dreary, this rebeUious proTmce of our 
Maker ? How bitter, and how full, the cup of human wo ! 

In our pathway through this world, as the effects of sin, 
and as clear indications of its character and tendency, lie vio- 
lence, and tears, and groans, and blood, and death. Even in 
this state of probation, upon which the Sun of Righteousness, 
with heavenly radiance, has shed his beams, sin revels 
amidst the ruins it has created : iniquity triumphs ; virtue 



126 

languishes ; justice is subject to power, or submissive to pol- 
icy ; injured innocence bleeds ; the groans of oppression are 
heaved to the winds ; and grief sheds her tears upon the bo- 
som of night. Disease and death, in spectre form, plant 
themselves, in every step of our pathway, through life. And 
why has death triumphed over our common nature, and held 
his revels amongst the tombs of the dead 1 Why has he 
mocked our joys ; and snatched from us our fondest hopes ; 
and given to the worm, and to corruption, the dearest ob- 
jects of our earthly love ? 'Tis sin that has marred this faif 
part of God*s creation, and peopled the land of the dead with 
the corpses of a thousand generations, and filled the bottomless 
pit with the lost souls of men. Ah, my friends, where sin is, 
when we look to the retributions of eternity, there must be 
hell. But is there no way of escape, from guilt, and ruin ? 
Yes. Blessed be God ! Jesus *' is the way, and the truth, and 
the life.'" Believe on him, and though you were dead, yet 
shall you live.^^ Believe on him, and you shall " awake to 
the resurrection oflife.^^ Believe on him, and yours, to eter. 
nity, shall be the society, and the employments, and the an- 
thems of heav.ea= 



And thou shalt love the Lord thy God, with all thy heart, 
and with all thy soul, and with all thy might." 

Deuteronomy, vi, 5. 

IN the preceding chapter, Moses calls the attention of the 
tribes of Israel, to tke past kind, and merciful dealings of God 
towards them, repeats the ten commandments, and exhorts 
them to a diligent and faithful observance 6f all the divine re- 
quirements. The text furnishes a summary, of all that the 
law demands, in detail. The great lawgiver of Israel, very 
clearly teaches them, that, although an external obedience to 
the law, would be a compliance, in form, with its require- 
ments, yet, that the spirit, and essence of that obedience 
which the law demands, consists, altogether, in the total sur- 
rendry of the heart to God. 

It is a principJe which is taught, the Bible over, and the 
correctness of it, is sanctioned, by the common consent of 
mankind, in their intercourse with each other, that a man is 
commendable, for an action which is right in form, only, in 

far forth, as it is dictated by a kind and benevolent inten- 



12^ 

'4oii, If a man has it in his heart to do good, he is accepted, 
both of God and man. If on the other hand, he be the in- 
strument of never so much good, without designing it, or 
when he had designed something else, he deserves no praise. 
What a man is in his heart, then, is his true character, in 
the sight of God, whatever may be the language of his ac- 
tions. 

God, in teaching us what his law requires, and in propoun- 
ding the grand principle of obedience, reduces the whole to a 
simple, and single exercise of the heart. " Thon sJmlt love 
the Lord thy God with all thy heart.''^ God only, could author- 
ize a law, making such a requirement, and he only, is capable 
of judging his creatures by it. Every one feels, that it would 
be presumption in an earthly parent, to make that the condi- 
tion of his favour, to his son, of which it is the exclusive pre- 
rogative, of God only, to judge. If an earthly parent should 
require his son to love him with all his heart, by what means 
could he test the obedience of his son ? It is very obvious, 
that he would not be able to sit in judgement on his own law. 
But God, whose province it is, to demand of his creatures, the 
entire surrendry of all their powers ; and who, as the search- 
er of hearts, is able to discover the secret wickedness of men, 
and to bring their true character to light, has the right to 
deman,d, that we should give him our supreme affections, and 
the ability to judge, in the case. 'Tis not necessary, that 
men should aict out, what thejfeel, to enable God to know, 
and determine, how they feel. He sees the internal feeling, 
as clearly, and as distinctly, as the external expression. 



129 

We come, then, to this conclusion, that a law, demanding 
the heart, can only be authorized by God ; and that he, only, 
Ts capable of judging, by this law, those, on whom it is bindr 
ing. 

I desire, my brethren, as we pass along, that you keep in 
view, these two great truths ; that God does demand of you,, 
that you love him, with all your heart ; and that he is infinitely 
capable of determining, whether you have comphed, or not^ 
with what he requires. 

In what I shall further say on this subject, I shall call your 
attention, 

To THE NATURE, AND EXTENT OF THE OBLIGATION EXHIBI- 
TED IN THE TEXT. 

I. The nature of the obligation. 

What is it that God demands of the sinner ? The text an.- 
swers, that he is required to love God ; that he is required to 
love him, with all his powers ; to love him supremely. Thence 
we see, the nature of the requirement, both as it regards the 
endowments of our being, and the extent, to which he claims 
them, to be devoted to his service. 

Love and hatred are the ruling passions of the soul. What 
we hate, we avoid, and feel a strong propensity to subvert, 
and destroy. If I love an object, I shall labour to secure it ; 
and the constancy, and the extent of my efforts, will be in exact 
proportion, to the ardour, and strength of my affection. 

Do I love my fathef ? Nothing gives me so much happi- 
ness, as to please him. My affection for him will render it 
easy for me to coriiply with his requirements. Indeed, it is 



130 

tliis alone, that can ensure my submission to his will. If he 
knows that my obedience flows from love to him, it cannot 
fail to delight his heart. If, on the other hand, I render the 
act of obedience, because I expect some good, or dread sfeme 
evil, I exhibit no evidence that I love him ; nor can I deserve 
the reward of one, whose heart is devoted to his father's hon- 
our and happiness. It is not, under th^se circumstances. 
my father^ that I love, when I render the formal obedience, 
but my own personal happines'Sy as I deem it connected with 
the anticipated good, or evil. 

If I love God, I shall take pleasure in doing his will. Hi$ 
will, I shall esteem it my privilege, to make the rule of my 
life. Not merely nor primarily^ nor 'principally, because I 
expect to derive a personal good, from obedience to what he 
requires. Obedience rendered from a supreme regard to my 
own happiness, would make God the subordinate object of 
my affections ; and would justify the expectatioti, that I should 
not only cease to love him, but that 1 should hate him also, 
with all my heart, the moment I should indulge the suspicion, 
that his existence and government were not necessary, or 
stood opposed to my happiness. If my love to God is genu- 
ine, and sincere, I shall as cheerfully serve him for naught, 
as for a reward. The motive to obedience will consist alto- 
gether, in my deep felt sense of the supreme excellency, and 
loveliness of God's character, and not at all, in any good I 
may expect from him. Love to my own -happiness, is not 
love to God ; although I may love God, and love him su- 
premely too, as the instrament of my hnppioesS; as I should 



131 

lov€ any other instrument that contributed to my enjt)yment '; 
and under the influence of this feeling, I may do that, so far as 
the form of my actions is concerned, which I should certain- 
ly do, from a supreme regard to the glory of God, if I loved 
him supremely, for the loveliness of his nature. Our Saviour 
has exhibited this important truth, in a very clear atid inters 
esting point of light, I present you his views without com- 
ment, and leav^ eyery man to judge for himself in the case. 
*' Ify^ ^^"^^ them Tvhich love you, "what thank have ye ? for sin- 
ners, also, love those that love them. And if ye do good to 
them which do good to you, what thank have ye? for sinners, 
also, do even the scCme. And if ye lend to them »f whom ye 
hope to receive, what thank have ye ? for sinners, also, lend to 
sinners, to receive as much again. But love ye your enemies, 
and do good and lend, hoping for nothing again ; and your re- 
ward shall be great, and ye shall be the children of the Highest : 
for he is kind unto tjie unthankfid, and to the evil. Be ye: 
therefore merciful, as your Father also is mereifuL^^ 

It appears quite evident, when God says, " Thou shah love 
the Lord thy God with all thy heart^^ that he challenges cur 
love, on the ground of the infinite amiableness and perfection 
of his character ; and that we can thence, only, rely with 
confidence on our hope, when, so far as we are able to judge, 
we love him, because he is lovely.. Nor can we conceive it 
possible to determine, whether our obedience, so far as our 
external actions are concerned, is the result of benevolent, 
©r selfish affections, unless we adopt the principle, that to 
Ipve God acceptably, we must love him for what he is. 



132 

It will scarcely be said, that our love to God may be found- 
ed, exclusively, on the fact, that he is the mainspring and 
fountain of happiness to his creatures. Happiness, 'tis true, 
is desirable in its own nature. It is pleasing to a benevolent 
inind to see the amount of enjoyment there is in this world, 
that is merely animate. Creatures, who are endowed with 
reason, and consciousness, and who are capable of contempla- 
ting the character of God, and discovering the traces of his 
benevolence, in the multiplied blessings conferred upon ani- 
mate being, may improve their own hearts, and find occasion 
to entertain higher and more exalted views of the extent of 
the divine wisdom and goodness, in looking at those enjoy- 
ments of which that part of his creation seems capable, that 
is without reason, without consciousness, and without responsi- 
bility. But when we speak of happiness, in relation to moral, 
accountable beings, we mean a happiness that is founded, on 
the perception and love of right ; that springs from a regard 
to those eternal and unalterable obligations, that grow out of 
the fitness and relations of things, and constitute the grand rule 
of duty to the moral, intelligent universe. Now to make the 
capacity of God for multiplying enjoyment, to any conceivable 
extent, without respect to the moral character of his rational 
creatures, the foundation of our love to him, is to overlook, 
and disregard the amiableness, and moral purity of his charac- 
ter, and the moral rectitude of his government, and to make him 
the infinite spectator, and supervisor of a universe full of en- 
joyment or pleasure, that is merely animate, without any 
<ionsciousness, either of being, or felicity ; or any discovery 



13'3 



of God, and his gloFy ; or any perception of right and wrong. 
Such a doctrine as this, would set God whtjUy aside ; and by 
making the happiness of the creature the supreme good, with- 
out respect to moral principle, or moral character, would 
bring the adorable Creator into subjection, at the feet of hi's. 
ov/n creation. 

We suppose then, when God says, " Thou skalt love the 
Lord thy Gad, with all thij heart,'' that he means precisely 
what he says ; that we should make him our fear, and him 
oar glory. He means to say, that the infinite amiableness of 
his character is such, that he deserves, in himself, the high- 
est regards of his creatures ; and that they are bound to love 
him for what he is in himself, and because he is God. 

The language of this requirement, distinctly exhibits the 
relation of Creator, and creature. " The lord thy God and 
it is thus powerfully implied, that we are to love God, with a 
filial affection, as a faithful and tender son would love, and 
honour his father. In his own nature, God is infinitely amia- 
ble and lovely, p His excellency and loveliness^ are not the 
less deserving ihQ: esteem/ and admiration of his creatures, be- 
cause they either will not, or cannot seelh^. He would be 
none otherwise than he is, did he exist alone. He would be 
''glorious in holiness,''' were there not an intelligent being in 
the universe to behold his glory. The angel Gabriel knows 
that God is infinitely amiable, and he loves him supremely. 
The prince of darkness knows it too, and yet hates him with 
all his powers. Neither the love of the one, nor the hatred 
ojthe other, makes God either more or less deservingjsi the 



134 

supreme homage of each, because, neither the love, nor the 
hatred, at all afiects, the infinite purity and loveliness of those 
holy attributes of his being, in the possession and exhibition 
of which, he deserves, and challenges the supreme love ol 
the whole intelligent creation. 

God then, in demanding the love of his creatures, presents 
his own infinite moral excellency, as the object of their love. 
As his holiness constitutes the sum, and essence of his moral 
excellencvj it is thtSy that he requires them to love, with su- 
preme afi'ection. In proportion as they love holiness, will 
they love God, and regard, to the extent of their powers", as 
HE does, with supreme and infinite interest, and pleasure, 
those eternal and unalterable principles of right, that are 
founded in the fitness and relations of tilings. 

The holiness of God is essential to his glory and happiness, 
as an infinitely perfect Being : and a holy God, only, can 
make his rational creatures happy. 

If this be so, every power of our nature, should be devoted 
to his service, and every desire, and afi'ection of our heart, 
should be subordinate to his glory. Our devotedness, and 
submission must be supreme. It is with all our heart, and 
soul, and might, that we are to love him. Always, and in all 
things, giving the glory of God, the entire precedence, in all 
our objects of choice and pursuit. The strength of our afiec- 
tJon towards him, should be such, as to enlist and control 
every faculty of our being. He, who has his heart supremely 
fixed upon his Maker, will never feel himself at liberty, can 
never obtain the consent of his mind, to turn away from hin^. 



135 

Jh a single object of affection. It will be, both the deiightj 
and the labour of his life, to " love, the Lord his God, with all 
his heart, and with all his soid, and with all his might.^^ 
We briefly contemplate — 

II. The extent of the obligation exhibited in the 

TEXT. 

When we come to ask, on whom the command in the text 
is binding ? or to inquire after the extent of its obligation, 
we shall find, that it lays claim to the supreme, the undivert- 
ed and universal love, of every creature of God, who posses- 
ses the attributes of a responsible moral agent. All creatures 
sustain a common relation to God, as their Creator. Their 
powers for actions, and their capacity for enjoyment, how- 
ever diversified, were given by him. His infinite moral ex- 
cellency is equally deserving, of the supreme love of the 
highest, and lowest of his intelligent creation. Nor, as we 
have seen, is the rule of duty to each, difficult. Each is 
Taound to love, with all the powers he has. 

No state, nor condition of being, into which any rational 
creature may have voluntarily placed himself, and in which 
he may now be voluntary, can in the least impair, much less 
nullify his obligation to love God, with alibis heart. 

Was man, in a state of innocency, bound to love God ? It 
was not because he was innocent, but because God was infi- 
nitely deserviftgof his love. The obligation which all intel- 
ligent beings are under to love God, arise, both from h is own 
holy nature, and from the nature of those relations, that sub- 
sist between him, and hi-s creatures. These obligation are as 



136 

unalterable, as the very nature of God. The fall of man 
produced no change in the character of God ; nor did it af- 
fect, at all, the nature of the obligations man was under to his 
Maker. Adam was not less dependent on God, after the fall, 
than he was before. He sustained the same relation to him, 
as a creature, that he did before he became a sinner. He 
became a sinoer voluntarily. It was his choice to disobey. 
In his voluntary disobedience consisted the whole amount of 
bis guilt. Now, if his having become a sinner, had impaired, 
or nullified his obligation, then he could never have been 
under obligation, any further, nor any longer, than it was his 
pleasure, or choice to continue in obedience. Under these 
circumstances, it would have been left for himself to deter- 
mine, how long he would remain under ohligation, by deter- 
mining how long he would remain obedient, or when he 
would choose to disobey. But it is not for man, to break 
with his Maker when he pleases, and to take his own course,^ 
and yet, not be held responsible. 

So far as regards the nature of obligation, one man is as 
much bound to love his Maker, as another. The vilest,, 
as well as the purest man. The outcast rebel, the fal- 
len spirit in the world of despair, as well as the redeem- 
ed sinner, or the most exalted angel. And all this, be- 
cause the obligation of moral agents, in every world,, does 
not depend on what they may feel, or choose, with re- 
gard to the subject, but results altogether, from the glori- 
ous, holy nature of God^, and from the unchangeable rela- 
tions of thinga. 



m 

REMARKS, 

1. We learn from our subject, that those who suppose that 
it was one object of Christ's death, to make it consistent and 
possible for God to lower the demands of the divine law, in 
accommodation to the sinful infirmities and imperfections of 
creatures, are in a great errour. As an infinitely perfect and 
holy being, God can never demand less of his creatures, than 
the total surrendry of all their powers to his service and fear. 
Were the moral requirements of the gospel, different from 
the moral requirements of the law, then in the one, or the 
other, he must have demanded, either more, or less, than is 
consistent with a strict regard to moral rectitude. If either 
were true, it would imply an affecting imperfection in the di» 
vine character and government. 

The supposition, that God does not ask the love and 
obedience of his creatures, to the same extent under 
the gospel, that he did under the law, involves conse- 
quences, destructive, both of the purity, and moral rectitude 
of God, and of the happiness of the intelligent universe. 
It makes Jesus Christ, both the messenger, and the ad- 
vocate of sin ; it exhibits God in the light of a changeable 
being, as it regards his views and feelings towards moraj 
excellence ; it sets forth the happiness of creatures as the 
supreme good, instead of the glory of God ; and distri- 
butes the awards of eternity, without reference either to 
God, or his law. If God is infinitely perfect and un= 
changeable, his feelings towards sm and holiness must be 
^Jnchang^able. 



f3f8 

All creature obligation in the universe being founded oft 
tlie nature of the divine perfections, and the relations of 
things, God can no sooner demand less of the sinner, than he 
once saw it fit and proper to demand, than he can cease to be, 
what he is. He now requires men to love him, with all their 
heart, as absolutely, and in a sense as unconditionally as 
eVer he did ; and it is a vain hope that any indulge, with re- 
gard to their own safety, because they think it not no'w ex- 
pected, nor required, that their love to God should be per- 
fect, constant, and supreme. They, who on this ground flat- 
ter themselves with safety in a loose system of religion and 
morals, will find at last, that they have not derived their no- 
tions of obligation from the Bible, and that all their hopes 
have been vain. 

^. From what has been said, we learn that every sinner is 
without excuse before his Maker. He is required to " love 
the Lord his God with all his heart, but he will not love him 
at all. His disimlinationy although a barrier insuperable by 
every thing else, besides the efficient energy of the Holy 
_Spirit, is his sin. It is not necessary that he should have an 
inclination to love God, to render him a sinner for not loving 
him. To suppose this, would be absurd. He has all the 
powers that are requisite for the performance of every duty. 
It is on the possession of these powers that his responsibility 
is founded. Let his heart be inclined to God, as it is to his 
pleasures, or to any pursuit, in which he dehghts, and there 
will be no more difficultj'^ in the way of his doing his duty, 
Bjit is he i/jerf/ors excused for not loving God. becr.nse.be 



139 

does not choose to love him ? Men find no difficirlty in loving 
what pleases them ; and they are never afraid to show, that 
they love what pleases them. They do not love God, be- 
cause God does not please them. 

Do they excuse themselves from duty, because their hearts 
are not right ? Then they make sin, its own excuse. There 
is no sin, but in having a wrong heart, or what is the same 
thing, in having wrong affections ; nor is there any holiness, 
so far as it is possible for creatures to determine, but in hav- 
ing a right heart, or, in having right affections. If men do 
not love God then, it is only, and exclusively because they 
will not, and thence they are without excuse. 

3. If what has been said be true, then we see, that men 
are as active in the great work of regeneration, so far as they 
are under any obligations to exert an agency in this work, as, 
they are at any other time, or under any other circumstances. 
They are as active in the exercise of holy, as in the exercise 
of sinful affections. So far as they are under obligations to be 
in a regenerated state, and to exercise the affections peculiar 
to it, and so far as they are guilty for not being in that state, 
and for not exercising the affections peculiar to it, so far they 
must be capable of complying with the obligations they are 
under, and. consequently must be active in their compliance. 
Whatever passivity man may lie under in the great work of 
regeneration, has not the most distant possible connexion 
with his responsibility as a moral agent ; and it must, thence^ 
appear obvious to every reflecting mind, that so far as he is 
passive, no blame can attach to him. M,en are bound " to 



140 

love the Lord their God, with all their hearts But " whoso 
loveth, is born of God.^^ Thence men are bound to be in 
that state, and to exercise those feelings, that imply regene- 
ration. They are not bound to do that, in this great work, 
which God has reserved to himself, as his exclusive preroga- 
tive to do for them. It is his province to work in them, 
h&th to will and to do.^^ It is their province and duty, to will 
and do. Thus God commands Y Make you a new heart and a 
new spirit.^^ He does not require them to make a new pow- 
er, or a new faculty. He does not require them to do the 
peculiar and appropriate office work of the Holy Spirit. 
What then does he require ? Can it be any thing else, than 
the duty which he most solemnly enjoins in the text ? " Thou 
shalt love the Lord thy God with all thy heart.^^ To this his 
endowments are entirely competent. This he only can do. 
No being in the universe can do it for him. But in this, to 
render him a hopeful subject of the divine complacency, and 
of reward, he must be entirely voluntary and active. 



^amw^ir Tin* 

Hear, ye deaf ; and look, ije blind, that ye may see.'"' 

Isaiah xlii, 18. 

IT is very clearly implied in these words, whether we 
consider them addressed to Jews, or Gentiles, or both, that 
those who were addressed, both had ears to hear, and eyes to 
see. They were voluntarily deaf, and blind ; and when 
called on to hear, and to look, that they might see, it is a call 
to give up their obstinacy, and to cease from their wilful re- 
bellion. Although the passage may have been designed to 
exhibit the insensibility and blindness of the Jews ; and per- 
haps prophetically alluded, to their rejection of the Lord Je- 
sus Christ ; yet, as illustrative of the disposition, and charac- 
ter of the natural heart, it is applicable to sinners of every 
description. The text may therefore be viewed, as address- 
ed authoritatively, to all sinners. ^'^ Hear, ye deaf; and 
look, ye blind, that ye may see." 

We contemplate 

The condition and the duty of sinners as EXiiiBiTEr) 

IJf THE TEXT. 



142 

Their Condition— They are deaf and blind. 
Their Duty — To hear and look, that they may SEt-. 
Let us look — 
I. At their Condition. 

Mankind in their natural* state, are represented to be both 
4eaf, and blind, and it is a matter of no small moment to deter- 
mine, in what sense they are so. It is most palpable that a 
defect as it regards the organs of hearing and vision, cannot be 
intended. We thence conclude, that the language of the 
text is figurative. It refers necessarily, either to a natural, 
or moral disability. By natural disability, we understand^ 
that they are born into the world, the subjects of a physical 
depravity, the influence of which, it is out of their power, 
even if they were willing, to resist. By a moral disabihty, 
we would be understood, uniformly to mean, a disinclination, 
or unwillingness to do, what they feel conscious they have the 
capacity to do. When sinners, therefore, are called on, as 
the deaf, to hear, and the blind, to see, we are to suppose, 
either, that they have not the power of perceiving truth, nor 
of feeling the force of obligation, or, that they are not inclin- 
ed to embrace the truth when perceived, nor to suhmit to 
their own consciousness of obligation. If the former be true, 
it is difficult to perceive, how they can be sinners, as it would 
be preposterous to attempt to show, that man cannot fe^l 
guilty for not exercising, and improving faculties, and talents, 
which he never had. A consciousiLess of guilt, must invaria- 
bly be attended, with a corresponding consciousness of ahiliiy. 
A physical disability, is as much beyond the pewer of man to 



H6 

r.emove, if he were never so much inclined, as to make a 
world, by the unassisted energy of his own arm. Were he 
commanded to make a world, he could feel no obligation, and 
feeling no obligation, could experience no consciousness of 
guilt. But not to insist on this point, I remark — 

1. That, whatever the disability of the sinner, implied in 
the term^ of the text may be, it is not of such a nature, that, 
in the judgement of his Maker, it has been thought inconsistent 
to call on him, both to hear, and to see. Let the sinner's 
-condition, and circumstances of depravity be what they may ; 
come to him his present fallen, guilty, and miserable state, 
through what channel soever, you may please to suppose ; 
call his sin, infirmity, and his disability physical ; deny that 
there is ahy difference, in the great, and solemn relation man 
sustains to his Maker, between what he cannot do, and what he 
will not do ; and what then ? are we not still groaning un- 
der the deep-seated consciousness of guilt ? and anticipating, 
with dreadful apprehensions, the scene of the judgement, and 
the day of wrath that is approaching ? 

It is of use to affirm on this subject, because we may thus 
become deeply convinced of our guilt and ruin, and be led to 
lie down, in humble submission, at the feet of Jehovah ; but 
it can serve us no purpose to deny, and project, one, and an- 
other plea, to get rid of our consciousness of ill desert, and t© 
quiet our minds, whilst vve neglect God ; for whatever we 
may either affirm, or deny, the solemn fact lies on every hand 
of us, that God views us as sinners ; treats with us as sin- 
ire rs ; and comes down upon us, with the tremendous threat- 



144 

ejiings of his wrath, to awaken us to a sense, both of our inter- 
est, and duty ; and to bring us to a timely repentance. 

Whatever men may beheve on this subject, will not alter 
the truth of that solemn, and awful affirmation of Job, " Is 
not destruction to the wicked ? and a strange punishment to 
the workers of iniquity ?" Whether God can consistently 
punish sinners or not, under their present views of the na- 
ture of sin, and of obligation, must be settled between them, 
and their Maker on another day. That God will punish the 
impenitently wicked, he has himself declared ; and God for- 
bid, that I should doubt for a moment, that he will do other- 
wise than infinitely right, in punishing them. 

Now let sinners remember, that whatever views they may 
indulge, in the legitimate consequences of which, God may be 
charged with injustice and cruelty, in what he deman(Js of 
them, and in the treatment he will extend towards them, they 
are directly at issue, with their Maker ; and let them see to it, 
that they have their cause well prepared, against the day 
when God shall rise up. God threatens to punish them if 
they continue impenitent. They say he cannot consistently 
punish them, since without their consent, they were born into 
the world in a miserable and wretched condition. Let them 
prepare themselves then, with arguments, to meet the Judge, 
AO the last day, on the point at issue between them — 

We remark^ — 

2. That the disability of sinners, implied in their being deaf, 
siid blind, is not such, as to take away their consciousness of 
<5uilt. When th^y feel that they are guilty, they are guilty, 



145 

Their feelings are awake to that which is real. Guilt 
predicable, only, of a capacity in an agent, to choose, or re- 
fuse ; and a consciousness of guilt, can only be felt^ when 
there is a coexisting consciousness of such capacity. Their 
continued consciousness of guilt, therefore, is an evidence^, 
that their being deaf, and blind, does not make them blame- 
less ; nay, that even their very disability is their sin. Of 
this, their feeling of blameworthiness is a solemn and deci- 
sive evidence. 

When therefore, in their speculations on this subject, they 
would justify themselves, on the ground of native depravity, 
they are at issue with their own consciences, and what an af- 
fecting embarrassment will this witness within them, lay them 
under, when they shall be called on to appear before God in 
the judgement ? 

Thence I would observe — 

3. That their disability is not such, as shall stay the hand 
of justice from falling on them ; nor such as shall shield them 
from the wrath divine. God invites them, entreats theii^^ 
warns them, threatens them. And all, on the ground, that 
they are inexcusable for not hearing, and seeing, when he re* 
quires that they should both hear and see. It would be as 
inconsistent in God to i/irea^en. them now, as to execute his 
threatenings upon them hereafter, if they were not really guil- 
ty. Whatever their disability may be, therefore, it is not 
such as will shield them from the wrath and curse of Gpdo 
No state, nor condition of feeling, possible to them, will be ef- 
fectual to this end, besides their voluntary, and hearty accept 



146 

lance of the Lord Jesus Christ, as the only Saviour of sititiers 
We remark — 

4. That their disahility is not of such a nature, that God 
did not see k, both consistent, and necessary, to provide a 
method of pardon, through the sacrifice of atonement. But, 
if the disability of sinners had been such, as to take away 
their guilt, then, where the necessity, of the tragical events 
connected with the scheme of redemption ? 

If man had laboured under a phj^sical depravity only, it is 
not at all difficult to see, that God might have removed it, by 
the application of his power ; as no moral principle would 
have been involved, in such an act. But the fact that Jesus 
died, to render it possible for God to save sinners, is evidence, 
that there was something in the way of their salvation, which 
to his infinite mind, it was inconsistent for him to remove, by 
an application of his power. This, we are told the Bible 
over, is man's guilt, or sinfulness. " He died the just, for tht 
nnjusi, thai he might bring ns to God.^^ " It is a faithful say- 
ing, that Jesus Christ came into the Zi'orld to save sinners.^^ 

There is salvation in none other. There is none other 
name under heaven^ given among men, Tchereby they must he 
saved," And even now, that Christ has died, " He" only, 
" that believetJi shall be saved" whilst, " h^ that helitveth noh 
^hall be damned." 

We remark — 

5. That the deafness, and blindness of the sinner is volun- 
tary. He is deaf, because be vv lil not hear. He is blind, 
because he will not gee. When God calls upon the deaf aifS 



1.47 

iJie blind sinner, to hear, and to see, it is clearly impliedj 
that he can see, and hear ; and that he is voluntarily deaf and 
blind. ■ 

Let the sinaer be told, that his depravity is of such a char- 
acter, that he cannot help himself even if he would, and he 
will reply, then am I not to blame, and fiis reply would be 
just. But in laying this conclusion, by the side of what God 
commands and threatens, he would feel himself in trouble. 
1/ 1 cannot help myself, he will be ready to say ; if I am la- 
bouring under a disability, which binds me, even against my 
will, how can God be just, in punishing me for what I cannot 
help ? and for that state and condition, which L was in no 
measure tributary, in bringing about ? 

Now here, the sinner would content himself, and let the 
charge lie upon his Maker, and feel no disquietude about it, 
if it were not that his hatred towards the truth, renders it 
sometimes necessary, that he should take opposite ground. 
When he thinks on God as a sovereign, working all things 
according to the counsel of his own will, and disposing of sin- 
ners for his own glory, raising up one, and putting down an- 
other, his heart rises into opposition, and he comes out to dis- 
prove the doctrine of Sovereign decree, and Sovereign elec- 
tion, by declaring that they are inconsistent with free agency . 
Under this aspect of things, he now becomes as strenuous an 
advocajte for the doctrine of free agency, as before he was 
contented, and pleased, with the system that made him a 
mere machine. Tell him that he can help himself ; that he 
"is volnptary in dp and that he is to blame for not loving 



148 

God with all his heart ; and he replies^ I am just what God 
made me, I cannot help myself ; and he is prepared to reasoa 
himself into the belief, that he is a machine. Tell him that 
he is totally dependent on God ; that God will employ him as 
an instrument in promoting the glory of his holy name, wheth- 
er he be saved, of perish ; that God made him to answer his 
own wise and benevolent purposes ; and he either denies 
these truths, or charges his Maker with injustice, and cruelty. 

The question then, with regard to his being voluntary in 
sin, seems to be thus settled by the sinner. He is both vol- 
untary, and involuntary, whichever, for the time being, may 
best subserve, the steady purpose of his soul, to cast all blame 
from off himself ; indifferent as to where it may rest, wheth- 
er on his fellow creatures, or on God his Maker. 

Now all that we have said, my friends, has not been mere- 
ly for the purpose of proving that^ to you, of which ye were 
conscious before, that you are voluntary in sin, and thence to 
blame ; but from an anxious desire, that by holding up the 
truth to your view, and calling up to your recollection, your 
own consciousness of guilt, your convictions, by the blessing 
of God, might become so deep^ and pungent, that you would 
feel yourselves impelled to sue for peace, by throwing your- 
selves, in humble submission, at the feet of your justly offen- 
ded Sovereign. He declares that you " have ears to hear, 
lut hear noi.^^ Eyes to see, but see not.^^ Hearts to per- 
ceive, but that you do not understand.^' You are surrounded 
with light, and blessed with privileges. You have the means 
of knowing, and the capacity of loving, serving, and eiyoying 



149 

God. But he declares to you, that you will improve neither^ 
He knows, that you are both deaf, and blind ; and he knows 
too, that you are so from choice, and because you love to be 
so. None so deaf, nor so blind, as those who will not hear, 
nor see. And this God affirms to be your case. You do not 
do wrong, ignorantly ; nor because you do not know, what is 
right. You neither neglect a duty, nor are guilty of a direct 
violation of God's law, without being conscious of guilt. You 
do not refrain from prayer, nor violate the Sabbath, nor pro- 
fane the name of God, nor do any other iniquity, because you 
are ignorant of the high criminality of such conduct. God 
charges you with all this ; your consciences too, charge you. 
And how, my dear friends, shall ye escape in the day of 
wrath ? Comply with the duty enjoined in the text, and you 
are safe, " Hear ye deaf, and look ye blind, that ye 
MAY SEE." Let us contemplate therefore, for a moment—^ 
n. The duty of those who are addressed in the 

TEXT. 

The duty to which sinners are exhorted, is not only, a dil- 
igent, and faithful use, and improvement, of the means of in- 
struction and knowledge, which God has appointed, but also, 
a sincere love, towards the great, and interesting truths, which 
God has revealed. When sinners are exhorted to hear, and 
to look, that they may see, it is the same, as if they were ex- 
iiorted to believe, to have full confidence, to obey, or to say 
all in one word, to love. God demands of them, the conse- 
cration of the powers and faculties be has given them, to his 
honour and glory. He does not demand of them, the exer- 



150 

else of powers which he never gave them. The language of 
the text, irresistahly iinpUes, that they have those faculties of 
hearing, and of vision, on which their obligation to hear, and 
see is founded ; and it is on this principle alone, that the in- 
junction of the text, can be conceived consistent, with the 
moral rectitude of God. If they were required to consecrate 
to their Maker, powers which they never had, it would be 
the same thing, as to require them literally to create some- 
thing in themselves, that shall become a constituent principle 
of their being, which did not belong, either to their physical, 
or moral constitution before. And how, if this were the, 
case, they could be commanded to make a new heart, and a 
new spirit, would be difficult, nc^ to say, impossible, to con- 
ceive ? 

When sinners are commanded to love God with all their 
hearts, we understand that they are bound to love him, with 
all the power of loving which they have ; or in other words, 
to be wholly devoted to God. In one word, the duty enjoin- 
ed upon the sinners in the text, is a total abandonment of his 
opposition to God, and a voluntary, and cheerful submissio» 
to his will in all things. 

REMARKS, 

1. The excuses which sinners make, to justify their neglect 
of duty, and their continuance in sin, will avail them nothing 
in the great day of God. The position which they take, can 
be supported, only, at the sacrifice of the moral rectitude of 
the King of Heaven. They declare themselves not to blame^. 
God declares that they are. They declare, that they cannot^ 



l>y reason of the depravity, and infirmity entailed upon thelii 
through Adam, love God and obey him, as he has required. 
He declares, by the very requirement itself, as well as direct- 
ly, and by implication, in a thousand other ways, that they 
can. Surely, they ought to be fully satisfied, that their 
views are wrong, since they are in direct contrariety, to 
what God has said, respecting their character, and to what, if 
they continue impenitent, he has revealed, respecting their 
destiny. 

What avails it to say, it cannot be, that God will condemn 
me for what I do, since I was brought into the world under a 
tjonstitution of his own appointment, by reason of which it 
was as certain that I should sin, as that I should exist, when 
at the same time, God, with all these things full in his eye-, 
and understanding them infinitely better, in their nature, re- 
lations, and bearings, than is possible for creatures, holds 
me|f responsible ; charges sm home upon me — makes me feel 
the guilt of it ; and threatens me with his infinite displeasure, 
if I do not repent ? Why, my friends, should we attempt to 
set aside the instruction to be derived, from the solemn and 
affecting facts, that meet us on every hand, in relation to this 
subject ? We know that we are sinners. We know that 
God declares us to be sinners, and that he threatens us with 
his displeasure for being sinners. We cannot fail to perceivCj 
that the principle which we assume, as the ground of our 
justification, so implicates the divine character, that if it were 
true, heaven would not be desirable, nor hell dreadfuL 
Your only chance of escape, therefore, dying sinner, lies in 



15*; 

the ruin of that glorious Being, whom saints and angels admire-, 
and the wisdom, and purity, and benevolence of whose charac- 
ter, and reign, form the basis of their infinite, and eternal ex- 
pectations. Judge ye then, whether you, or your Maker 
shall fall. 

2. Sinners will feel, both the desert of blame, and of pun- 
ishment, when they shall come into the eternal world. They 
indulge the delusive hope that they shall not have so strong 
and decided, a consciousness of guilt, then, as they have now. 
Nay, they hope, that God will then take off from them, what 
they are ready to suppose, he has unjustly imposed on them, 
in this world. As they indulge a kind of undefinable expecta- 
tion, that they shall do, and be, better themselves, when they 
shall have entered on the eternal world, although they make 
no resolutions about repentance and amendment ; they seem 
to think, that Gad also will change in his feelings towards 
them. They look for the same kind of change, in the 
feelings of God which they think, they shall themselves 
experience, in their own feelings. But in both particu- 
lars, they will find themselves exceedingly disappointed. 
Their conviction of desert of blame, and of punishment, 
must follow them into eternity, if they come not to re- 
pentance in time, if their own hearts condemn them now, 

God is greater than their hearts, and knoxaeth all things.''^ 
Even those, who shall have been redeemed to God, by the 
blood of his Son, will feel, whilst they shall be employed in 
the song of heaven, that in themselves, they deserve nothing 
h'Jt wratb. But this feeling, in the redeemed, is mingled with 



,163 

a deHghtful and transporting sen^e of pardon, a heavenly 
persuasion, that God looks upon them, through Jesus Christ, 
with infinite complacency. In tbe finally impenitent, 
however, there will be nothing but a deep sense of guilt, 
for their hatred and opposition, to the glorious, holy 
God. 

All the feelings of anxiety, and dread, about the future, 
that now attend impenitent men, will follow them into the 
eternal world. And what can fill the mind of a sinner with 
deeper shame and horrour of himself, than the full convic- 
tion, that he hates, with all his heart, that God , who is the 
most lovely, and amiable being in the universe ? Let sinners 
remember, that conscience will have a keen, and quick sensi- 
bility, in eternity, of which they little think, now. Their 
corruptions will then have let go their hold upon it ; and the 
agony which it will excite, will be felt, in every pulse that 
shall vibrate upon their heart-strings for ever. 

3. We may learn from our subject, that all sin consists in 
the voluntary exercise of the sinning agent. The sinner is 
voluntarily deaf, and blind. He is under no natural impossibil- 
ity of hearing, and seeing. Were there a natural impossibility, 
it would take away blame, by taking away the ground of obli- 
gation. But neither holiness, nor sin, consists, in the mere 
capacity sinners have, of exercising either right, or wrong 
feelings, but in the voluntary exercise of right, or wrong feel- 
ings ; or in other words, the praise or blameworthiness of an 
agent, consists not in the fact,tbat he is capable of feeling, but 
in the feeling itself. 



154 

To hear, and to see, in the sense required in the text, we 
have seen, is voluntarily to recognize the authority of Godj 
and to submit to him. Hence, we can only affirm praise, or 
folame, of the moral doings of men. They are neither to be 
praised, nor blamed, for having the capacity of moral doing. 
The moral characters of men are said to be good or bad, from 
what they do ; and it is their being voluntary in what they 
do, that makes their characters good or bad. Guilt consists 
in choosing sin, not in the power of choosing it. Adam, in in,' 
nocencyy had the power of choosing sin, but he was not guilty, 
until he actually chose sin. His guilt consisted in hi«s 
*f ^choosing that, which God had forbidden. All sin, then, con- 
sists in a wrong, or wicked choice. 

4. Our subject corrects an errour, into which some have 
fallen, on the great doctrine of regeneration. Sinners are 
called on, to see, and hear, with the eyes, and ears, they 
have. They are not commanded to make them, eyes, and 
ears, that they may see, and hear. Thence we learn, what we 
are to understand by the requisition of God through the pro- 
phet — " Make yon a new heart.'''' Not create a new principle of 
action, a new taste. Not alter the physical constitution. God 
has made this, just as he would have it. Man is now, ail that 
it is necessary he should be, to render it proper, or consist- 
ent, to affirm praise, or blame of him. Sinners can do right, 
if they please, without a physical change. A moral change 
is necessary ; but a moral change is nothing more, than a 
change of will, purpose, or inclination ; and it is this change, 
that God, by the mouth of the prophet, commands the sinner 



165 

to operate for himself, when he says, Make you a new 
HfiCLrt and a new spirit. " Cleanse your hands, ye sinners, 
and purify your hearts ye double minded.,''^ 

5. We see, that sinners are entirely to blame for not being, 
altogether, what God requires them to be. Are you now a 
sinner, without God, and without hope in the world ? It is 
your own fault, that you are not a saint. Are you exposed 
to perish in your sins ? It is your own fault, that you have 
not the high and rich hope of heaven. In what a naked and 
defenceless condition, will impenitent sinners stand before 
God in the judgement ! What will they do, when God rise<? 
«p ? and when he visits, what will they answer ? 



^ And there they preached the gospel.'* 

Acts, xiv, 7. 

Paul and Barnabas having laboured for some time ia 
Iconium, were at length, under the hand of persecution, obliged 
to depart, and they came to Lystra, and Derbe, cities of Ly- 
caonia, " And there they preached the gospel,'** 

The term gospel, in its simplest import, is good news, or 
glad tidings. The gospel of the grace of God, is the good 
news of the grace of God, or the good news, that God has ex- 
hibited, a system of mercy, through our Lord Jesus Christ, by 
which sinners may be saved. All that God has done, towards 
effecting and securing the salvation of sinners, through Christ, 
being the result, purely, and exclusively, of gracious sove- 
reignty ; and it being, in itself, and in its consequences and 
connexions, a subject of interest and joy, to the holy, benevo- 
lent universe, as well as to man, that a method of deliverance 
from endless wrath, is opened to all who will submit to the 
terms proposed, the gospel is thence called, the gospel of 

* Prea.Qhe^ at the Installation of the Rev. Mr. Eddy, Canandai^iia, 



158 

the grace of God ; or the announcement of the glad intelU- 
gence, that, whosoever shall repent of sin, and beUeve on the 
name of Jesus, shall be saved. " Behold,"" said the angel to 
the shepherds, " I bring you good tidings of great joy, which 
shall be to all people. For unto you is born this day, in the 
city of David, a Saviour, which is Christ the Lord.^^ The ex- 
hibition OF Christ, as a Saviour, in connexion with those 
truths, that are founded on the relations that run through th^ 
whole system of moral agency, is to publish the good tidings 
of great joy , or to preach the gospel. 

It shall be my object, at this time, to point out, in a few par- 
ticulars — 

What it is to preach the gospel. 

We have already remarked, that the exhibition of Christ 
as a Saviour, in connexion with those truths, that arise out 
of the moral relations of the intelligent universe, is to preach 
the gospel ; and that the gospel is good news, because, in per- 
fect accordance with these relations, it proffers pardon to our 
guilty race, through our Lord Jesus Christ. 

Aside from what we are taught, both by revelation and ex- 
perience, we see, in the very nature of the system of pardon^ 
certain important facts, with regard to the character and con- 
dition of man, presupposed. Why offer pardon to man, if he 
is not condemned ? Why is he condemned, if not guilty ? The 
guilt and ruin of man, therefore, are presupposed, by the sys- 
tem of pardon propounded in the gospel. Hence no man 
can preach the gospel to the acceptance of God, and in such a 
manner, that it may become the instrument of salvation to hi^ 



159 

hearers, who does not in his heart believe, and is his daily 
ministrations endeavour to illustrate, and enforce these two 
great truths — The total depravity of man — And his just desert 
of wrath. 

Now suppose Christ be revealed as the object of faith, and 
the revelation be accompanied with the declaration, that un- 
less men believe on his name they cannot be saved. What 
effect would this have, on the mind that does not see, and the 
heart that does not feel, the guilt and ruin of sin. Produce 
on the mind of the sick man, a conviction that he is diseased, 
let him see the danger of his situation, and he will apply for 
rehef. If he has not this conviction, if he is insensible to his 
danger, the appHcation for relief will not be made, although 
the remedy be at hand. 'Tis doubtless, under some such 
view as this, that the prophet asks, Is there no balm in Gile- 
ad ? Is there not a physician there ? Why then is not the health 
of the daughter of my people recovered The answer is ob» 
vious. She felt no disease ; and hence saw no necessity for 
applying the healing balm, or seeking the aid of the physician. 

No man, therefore, can preach the gospel, so as to give 
meaning and efficacy to the system of pardon which it devel- 
opes, without making such an exhibition of its truths, as is cal^ 
eulated to produce the conviction on the minds of sinners j 
that without Christ they must perish. 

We proceed, therefore, to remark—^ 

I. That the proclamation of pardon, through the Lord Je- 
sus Christ, implies that, men are sinners. What is thus im- 
plied, it is essential that men should feel, to ermble them tn 



160 

iorm just apprehensions, of the gospel method oi for^veness^ 
to excite in them right affections towards their Maker ; and 
to quahfy them, in any just measure, to appreciate the infinite 
Condescensions of the Savi-our, and the riches of his grace. 

A consciousness of my native, and deep rooted enmity 
against God, must, in the very nature of the case, and in the 
order of revealed truth, precede ray acceptance of Christ. I 
shall see no reason for accepting his proffered friendship, as 
the great physician of souls, if I do not feel that I am labour- 
ing under a spiritual malady. If I am made sensible that I am 
morally diseased, and that Christ alone can impart to me the 
healing balm, I shall have a powerful motive, impelling me to 
apply to him ; and if healed, shall be capable of appreciating 
the skill, and kindness of my heavenly physician. 

In preaching the gospel then, 'tis necessary, first of all. to 
exhibit to man his moral depravity ; his total alienation of 
heart from God. This he must feel, or the announcement of 
the Saviour, will not be the publishing of glad tidings to him. 
Christ may be exhibited, with never so much tenderness, and 
urged upon sinners, with never so much warmth, they will 
remain listless and indifferefit, until they are brought to such a 
deep sense of their sinfulness, that they are ready to take the side 
of God, and acknowledge their desert of eternal wrath. It should 
be a grand point of labour, with the servants of Christ, to pre- 
sent, to the mind of the sinner, such clear evidence of hi,s 
guilt, as is calculated to awaken conviction, and to make him 
feel, that he stands, without excuse, naked and defenceless, 
before his Maker, If there is any one point, that is of pri- 



I 



•161 

4Bary importance, in preaching the gospel, it is clearly to ex- 
hibit to the sinner, his character of guilt, and his desert of 
wrath. ^^Show my people their transgressions " is the com- 
mand of God. By showing them their transgressions, is in- 
tended, doubtless, making them sensible, so far as means can 
effect it, of their guilt, by exhibiting to them their true charac- 
ter and conduct. This implies, that the sinner's guilt, or de- « 
sert of wrath, may be so placed before him, that if he does 
not see it, and feel it, the blame of his final ruin will lie upon 
his own head ; and the righteousness of God, in his condemn 
nation, will be vindicated in the view of a holy universe. It 
is a consciousness of his guilt, or ill desert, alone, that can in- 
spire the sinner with ingenuous emotions of regret, and godly 
sorrow on account of sin ; and lead him to look to the victim 
of Calvary, as the only being that can ease the burden of his 
soul. 

2. In preaching the gospel, it is necessary to exhibit to the 
sinner, his state of condemnation. That he is not only guilty, 
deserving of wrath, but also, as bemgthe enemy of God, that 
he is condemned already. Here the nature of God's char- 
acter, as lawgiver and judge, should be exhibited ; the moral 
precepts, by which he has commanded his creatures, to regu- 
late the conduct of their lives, and to control the affections of 
their hearts, should also be urged ; and every argument should 
be employed, that can be drawn from the nature of the sub- 
ject, and its solemn relations, both to time, and eternity, to 
awaken in sinners, a sense of their condition, as condemned 
creatures, and to make them feel that their condemnation isjiBf. 

Tr 



16^ 

ii. To preach the gospel, is to warn the sinner, that he- 
will finally, and utterly perish, if he does not accept of that 
method of pardon, which the gospel reveals. 

The benefits which are proffered to sinners, through the 
atoning sacrifice of Christ ; and which are to be secured, on- 
ly, by exercising faith on his name, are evidence of our lost 
and hopeless condition, whilst out of Christ ; and it is as cer- 
tain, that we shall eventually perish, as it is that we are sin- 
ners., and in a state of condemnation, the death of Christ to 
the contrary notwithstanding, if we do not repent of sin, and 
love and practice holiness, and approve, with all our heart, of 
the law, and character^ and government of God , and the me- 
thod of salvation by his dear Son. 

If it is true, that the law of God has not let go its hold on 
the sinner, on account of the bloodshedding of Christ, then, 
unless the eternal Spirit purifies the sinner's heart, the penal- 
ty of the law will be put into execution ; the threatened 
curse will be inflicted. But if Christ came to support the 
authority, and vindicate the righteousness, both of the 
law, and the Lawgiver, then he shed his blood, that the moral 
rectitude of God in the pardon of sin, might be made distinct- 
ly manifest to the moral universe ; and then too, the sinner 
is so far from ceasing to be under obligation to law, and un- 
der liability to its curse, by the mere fact that Christ has 
died, that he is doubly guilty, so long as he continues to re- 
ject offered mercy, seeing that by this act, he is directly op 
posed to that benevolent and righteous government, and au- 
thority, which it was the special object of the Saviour's 



163. 

/deatli, to maintain, and exhibit. When the apostle says th$it 
Christ is " The end of the law, for righteousness, to every one 
that believeth,^' it is clearly affirmed, on the one hand, that 
the death of Christ will avail those nothing, who do not be= 
lieve, and it is as distinctly implied, on the other, that the 
law comes down upon them still, with all the authority of its 
claims, and all the solemnity of its sanctions. The ruin of 
unbelievers is as certain, thprefori?, as if the voice of mercy 
had never reached our fallen world. They are in a state of 
condemnation still, and if they do not repent and believe, 
they must perish finally, and utterly, in sight of the very cross 
of the Redeemer. 

In preaching the gospel, it is obvious, that such views as 
tJiese should be plainly, and forcibly exhibited, that men may 
not venture their everlasting all, upon a fallacious foundation ; 
but by becoming acquainted with the terms of mercy, and re- 
alizing their true situation, may fly for refuge, to lay hold on 
the hope set before them.^'* Hence — 

4. To preach the gospel is to exhibit in a clear, and defi- 
nite manner, the great doctrine of atonement. The apostle 
Paul, when speaking of the atoning sacrifice of Christ, ob- 
serves, " Wliom God hath set forth, to be a propitiation through 
faith in his blood, to declare his righteousness for the remission 
of sins that are past. To declare, I say at this time his right- 
eousness, that he might be just and the justijier of him which 
believeth in Jesus/' 

It is here clearly implied, that God could not pardon sin, 
unless something was donej as authorized by him, by which 



164 

it should be declaired, or made maiihrcst, both that he hafes 
sin, and that it deserves to be punished. The perfections of 
his nature, the rectitude of his government, and the purity of 
his law, required that he should make such a declaration of 
the desert of sin, and of his feelings towards it. It was to de- 
liver his holy character, and administration, from any, and 
every ground of imputation of blame, and inconsistency, that 
the atonement was necessary. The guilty character, and the 
lost, and ruined condition of the human family, furnished the 
occasion for this wonderful display of divine wisdom and mer- 
cy ; but the necessity of it, lay altogether, in the nature of the 
Divine character, and government. 

It would not have been an act of injustice towards mankind, • 
if God had pardoned them without an atonement ; but it would 
have been an act of injustice towards himself; it would have 
been an expression of contempt towards his own authority ; 
and a declaration of direct hostility, to those eternal princi- 
ples of moral rectitude, which he had promulgated with the 
most solemn authority, and enforced with the most awful sanc^ 
lions. 

Let us ask for a moment, what was it, that lay as an obstacle 
in the way of God's pardoning the sinner, without an atone- 
ment ? Was it any thing besides his own feeling of the infinite 
unfitness, and injustice of such a procedure, when viewed ia 
connexion with the relations, interests, duty, and happiness of 
the moral universe ? God is the great arbiter of right. His 
holy creation look to him for protection, and blessedness> 
On the unchangeableness, and uniformity of his character antt 



ICS 

^vernment, ai*e founded their everlasting hopes. Whilat 
God's own tender regard for the good of the universe, for- 
bids that he should do any thing that should implicate his 
character, it at the same time, requires, that he should mani- 
fest his decided approbation towards whatsoever things are 
pure and lovely ; and that his holy ihrone should be exalted 
high in the view of the intelligent creation, as the everlasting 
habitation of justice, and of judgement. 

We may clearly infer, that it would have been unjust in 
God, and inconsistent with his government, as a being of per- 
fect moral rectitude, to have pardoned sin, without an atone- 
ment. Now to open a way, for indulging the kind and mer- 
ciful feelings of his heart, in pardoning sin, and yet for making 
the most full and perfect declaration of his hatred towards sin, 
and of his love for holiness, righteousness and truth, his wis- 
dom fixes upon the wonderful plan of atonement. In the- 
death of the Lord Jesus Christ, all that God desired to do^ 
and to express, is fully accomplished ; and now he can *' hi 
gust, and the justifier of him zvhich helieveth in Jesus. 

Now, if it was to exhibit, to set forth, or to declare, the 
moral rectitude of God, in the pardon of sin, that the atone- 
ment was necessary, then it is easy to see, this great end be- 
ing secured by the atonement, that the offer of pardon may 
consistently be made to every offender of the human family ; 
and that the sincerity of God in extending the invitations of 
the gospel, to those, who, he knows will reject them, is most 
abundantly vindicated. Whilst, therefore, it is plain, on the 
one h.and, that the atoneme«t removes every obstacle, on 



166 

God's part, to the salvation of sinners, it is equally evident^ 
on the other, as it was necessary, on!}'', on God's account, to 
maintain the rectitude of his character as moral governour, 
that it does not, of itself^ secure the salvation of any man. It 
is a divine expedient, by which, God can consistently save^ 
all that will come to him through Jesus Christ. 

We learn, not only, from the passage to the Romans, notic- 
ed above, but also, from various other portions of the Bi- 
ble, that the benefits of the atonement are sure only to him 
" that beUeveih in Jesus.'^ But if the benefits of the atone- 
ment, can then only be enjoyed by creatures, as they believe. 
it is very evident, that it enters into no pnrt of its nature, to 
secure the salvation of a single individual, and much less then, 
can it have had for its exclusive end, a select and particular 
number. Its efficacy, in rendering the salvation of any of the 
human family secure, lies, in the sovereign, and glorious pur- 
pose, and will of God. And this is evident from what our 
Lord says, " I thank thee, O FatJier, Lord of heaven and earth, 
iicause thou hast hid these things from the wise and prudent, and. 
hast revealed them unto babes. Even so Father, for so it hath 
seemed good in thy sight. It is then the electing sovereignty 
of God, by which the benefits of the atonement are rendered 
effectual to salvation in any case : But for this ail powerful, 
and gracious interposition, the death of Christ notwithstand- 
ing, not one of the human family would ever have been sav- 
ed ; and the way to the throne of God, and the joys of eter 
nity, would have remained untredden by the foot of a single 
SOD or daughter of Adam* 



im 

Christ has died — He is offered to all men. — All refuse itn 
embrace him. God interposes, by his gracious electing sove- 
reigntjj and delivers all whom it is his good pleasure to save. 
In this view of the great scheme of redemption, we see un- 
bounded benevolence, in the provision oi atonement ; sincer- 
ity, in the unlimited offers of mercy ; deep ingratitude, in 
their rejection on the part of man ; atfid matchless grace, in 
sovereign electing love. Under this view of the subject, 
God is clear when he judges ; the sinner falls by his own 
hand ; the saint is an infinite debtor to grace ; and a holy 
universe views with admiration, the glory of his justice, and 
his mercy, in their eternal King. 

We have said, that this view of the atonement, vindicates 
the sincerity of God, in the universal, and unlimited offers of 
the gospel : But how is his sincerity, in these offers to be 
vindicated, if the atonement was made, only, for a definite 
number ? If we contemplate it, in the light of a commercial 
transaction ; and view it as a price paid, for which the salta- 
tion of the elect is the equivalent, then, on every principle of 
sincerity and truth, it can be offered only to the elect. And 
how shall we vindicate the character of God, in commanding 
the ministers of his gospel, to call all men to repentance ? M 
there had been no atonement, repentance would have availed 
nothing ; and if the atonement is in its nature limited to a giv- 
en number, it can still avail nothing, to those who are not of 
this number. Why thsen, call them to repentance, wbem 
there is no provision of atonement, that would enable God to 
pardon them, if they should repent ? The offer of pardon , 



168 

i!epentance, is founded exclusively on the atonement ; but if 
no atonement was made, in the benefits of which, the non- 
elect could iu any state of things become interested ; how can 
they then, be invited to repentance, under the promise of pat- 
don, if they do repent ? Let the end for which the atonement 
was made, be the maintenance and exhibition of the rectitude of 
Gody as moral governour in the pardon of siuy as we suppose the 
Bible represents it, and you lay the foundation for the offer of 
mercy, broad as the guilt and misery of the human family 
seems to require ; you exhibit God in the attitude of ihe same 
benevolence, that he displays in his providential government 
of mankind ; you open a free course for the invitations of 
mercy ; and although all men reject these invitations, yet, the 
benefits of atonement will be rendered sure, to as many of the 
children of men, as the good of the universe, in the view of 
the infinitely wise, benevolent, and holy God demands. 

This view of atonement, not only, vindicates the sincerity 
of God, in inviting all men to come to Christ, that they may 
be saved, but also, leaves the sinner who rejects the offered 
salvation, without excuse. 

It is true in the most absolute and unqualified sense, that 
whosoever will^ may come to Christ, and be saved, " That in 
every nation he that feareth God and 7i)orketh righteousness ^ 
shall be accepted of him.' ^ 

There is nothing in the nature of the atonement ; nor is 
there any thing reveale^l in the Scriptures, that would justify 
any man, in saying, with regard to the non-elect, that they can 
receive no benefit, by the sacrifice of Christ, although they 



169 

were nevet so williog to embrace him. All the invitations of 
the gospel are addressed to mankind, as possessing one uni* 
form character, and being in the same lost condition. These 
invitations are not founded on any secret purpose of God, 
with regard to any select number of the human family. They 
contemplate fallen human nature, and are founded on the 
atonement, as God's grand expedient, by which he designed 
to make to the intelligent universe, the richest displays of 
his wisdom and mercy, in the pardon of sin. 

It surely furnishes a very unlovely representation of th* 
Divine Being, to suppose, that from among a world of out* 
casts, and rebels, he should select a particular number, and 
then make just provision enough for their salvation, without 
bringing the remainder, on the ground of trial at all, so as 
to give them an opportunity, either to choose, or refuse. 
And this is especially so, when we view this provision as 
of a governmental nature, and designed to exhibit and illus- 
trate the perfections of the Divine Being, and the moral rec- 
titude of his administration in the forgiveness of sin. Yet^ 
such is the representation we make of him, if we suppose the 
atonement made only for the elect, and that Christ has done 
nothing, that would make it consistent for God to save the 
non-elect, even if they should repent and believe. But how 
much more lovely, and expressive of dignity, and amiable* 
ness of character, to suppose the provision broad as the per- 
ishing wants of our fallen family ; its benefits proffered to 
every son and daughter of man ; and tender invitations, and. 
pressing motive* exhibited,, to urge all to accept of mercy. 

V 



170 

Here we see God acting in all the dignity and glory of his be* 
nevolence. The death of his dear Son, removes every obsta- 
cle, that his own character and law presented, against the ex- 
ercise of pardon ; and the foundation, thus laid, for the con- 
sistent exhibition of mercy, there is nothing to forbid the 
proffer of its benefits to every rebel in our fallen world. 

The order, which, to us it appears, the Bible has establish- 
ed, in relation to this subject, and which, because it is the or- 
der that God has pursued, in the successive developements 
of his wisdom and grace, may be termed the order of nature, 
is the following. 

First, The provision — Secondly, The qff^er — Thirdly, The 
rejection^ and Lastly, The sovereign and efficacious purpose 
of God in election. Here we see God upon the throne, open- 
ing his stores of benevolence to a world of guilt and ruin ; 
and inviting its whole population, to return to their allegiance. 
One common murmur of dissatisfaction moves the mighty 
multitude, who say with united voice, we will not have this 
man to reign over us. The infinite ONE, as if deeply af- 
fected, at this new and aggravated instance of ingratitude and 
rebellion, to see the Son of his love cast out, by those for 
whom he died, exclaims, " What could have been done more 
for my vineyard^ that I have not done in it As the moral 
governour, <jod had gone to the full extent of what he deemed 
possible, and consistent for him to do — He had opened the 
door of mercy, and the guilty children of men had shut it 
against themselves, with their own hands; Here, all would 
have been lost, and that without remedy, if through the atone- 



171 

ment, the way had not been opened, for God to exercise the 
prerogatives of sovereignty. 

Shall I then be permitted, here to say, that God, is laid 
under a kind of necessity to exercise his sovereignty in 
election^ if he would render secure the salvation of one, 
sinner from among men ; and give any efficacy at all, to 
the atoning sacrifice of his dear Son ? Sinners will not save 
themselves ; and the unwillingness of God, that any should 
perish, and the infinite kindness of his heart, has been abund= 
antly manifested, in that he sent Jesus to die, and by a thou- 
sand tender and persuasive arguments, urges us to put our 
trust in his name. But the invitations of heavenly mercy, fall 
in vain upon the ear of sin, nor are the tender sympathies of 
nature excited, by the groans and the blood of Calvary. 

If God did not interpose, then, by the sovereignty of his 
grace, in electing some to everlasting life, and forming them 
by the mighty energy of the eternal Spirit, for heaven and glo- 
ry, a darkness more deep than that, which brooded over the 
chaos of nature, would overspread our guilty world, and thick- 
en upon the night of the dead, with all the horrours of infi- 
nite despair. 

By the wonderful scheme of pardon through Christ, the 
creature stands justly condemned, as the guilty author of his 
own ruin, and God is exalted upon a throne of mercy, the joy 
of a holy universe, rich in grace, and amiable in the sove- 
reignty of its manifestation. 

We have thus, my brethren, exhibited four prominent 
points, somewhat, t.hough imperfectly, in their connexion 



m 

With oiher leading triiths of revelation r as the entire wicked;^ 
ness of the heart of man by nature ; his state of prescRt 
condemnation, as well as guilt ; the necessity of repentance, 
faith, regeneratioti, and holy obedience ; and the sove? 
reignty of grace, both in devising the scheme of saving mer- 
ey, and in rendering it effectual, to the salvation of them that 
believe. 

We have a few reflections to make, and our present duty is 
closed. 

1. If such are the truths, which it is the duty of ministers 
to exhibit, they are under powerful temptations to be unfaith- 
ful. The danger to which they are exposed, should excite 
them to perpetual watchfulness and prayer. They should la- 
bour, most incessantly, to cultivate a sense of the presence of 
txod J and keep their eye intensely fixed upon the great reck- 
oning day. 

They know that men love to cherish a spirit of slumber j 
and that they never contemplate the danger of their condition, 
but with the greatest reluctance. They are sensible, that they 
can be faithful only, at the hazard of exposing themselves to 
opposition and reproach. It is almost the universal language of 
men, to their teachers, " Speak to us smooth things ; prophecy 
deceits cause the holy one of Israel to cease before us.^* It is 
this common propensity to be left at ease in their sins ; their 
dread of having their consciences awakened to a sense of 
their guilt and danger 5- their attachment to present good, 
and their abhorrence of every thing that forces the realities of 
eternity upon their minds, that makes them prefer the 



373 

preacher, who never brings into view, those truths, respect^ 
ing God, and the retributions of the future world, which are 
calculated to disturb their quiet, and embitter their earthly- 
joys. Ministers of the gospel, are thence, powerfully tempt- 
ed to present truth, in the least offensive shape to their 
hearers, if not sometimes, to suppress it altogether. 

Men, naturally, are opposed to the purity, and spirituality 
of the Christian system. They do not love to feel, that they 
are in God's hands, that they are bound to submit to his will, 
and to forego every indulgence, hope, and thought, that may 
be pleasant to their carnal mind, which he has forbidden- 
The system of the gospel is a system of self denial. All that 
God requires man to do, to believe, and to love, is directly 
repugnant to the natural disposition of his heart. It costs 
him much trouble to silence his convictions, and keep himself 
in any tolerable state of ease, on the subject of his obligation 
to his Blaker: and if, after much toil, he has succeeded in 
establishing a conscience soothing system of faith and prac- 
tice, he cannot well endure the man, who, by a faithful pre- 
sentation of truth, shall search out his false refuges, and 
awaken him out of his delusive dreams. 

Hence we see the reason, that the most plain and pun- 
gent preachers, have in general, been treated with harsh and 
dpprobious epithets, whilst those who have exhibited smooth 
things, that do not disturb the carnal security of sinners, have 
received their flatteries, and enjoyed their smiles. Suck 
preachers, because they do not dwell on those d(x;trines of 
th^ gospel that are offensive to those who would have a re?i- 



174 

gion adapted to their own taste, are the elegant, the rational, 
the consistent preachers. No language of terrour ; no de« 
nunciations of the wrath of Gfod against the impenitent, ever 
escape their lips. They are, " As a very lovely song of one 
that has or pleasant voice, and can play -well on an instrument.''^ 
Such preachers know nothing of the distress of conscience, 
which an awakened sinner feels. To his tears of penitency, 
his deep conviction of ingratitude to God, his trembling sense 
of guilt, his apprehension of danger, his acknowledgment of 
deserved wrath, they are strangers. But, ah I my brethren^ 
what will eternity tell, with respect to such preachers, and 
such hearers T What will they do, when the midnight enemy 
shall break upon their slumbers, and destruction shall stand 
at the door ? 

That they may be able to resist the influence of surround- 
ing temptation, let the ministers of the gospel fear God, rath- 
er than man. With their eyes fixed on the scenes of the 
last day, let them remember, that God sees not as man seeth ; 
that he looks at naked truth, and judges according to facts. 
With him, the bold assertions of men are like smoke, and 
cloud. One look of his eye annihilates their hopes for ever, 
and leaves them, defenceless and trembling, under the pierc- 
ing view of Omniscience. 

2. From the nature of the truths, which it is the duty of 
the minister of Christ to exhibit, he is warned against the sup- 
pressiorv* or modification of them, in accommodation to the 
flatteries, or frowns of men. He cannot, without nameless 
guilt, suffer the smiles of men, to beguile him into infidelity to 



176 

his Master, nor their frowns, to drive him to compromit his 
honour. But with God, and conscience on his side, he is al- 
ways safe. His great object should be to bend the whole force 
of his mind to the investigation of truths and to give up his 
whole heart, to its influence. 

All that is true respecting God, and map, and eternity, will 
ultimately be unfolded to the intelhgent universe ; and it will 
be an honour to appear, in the great day of final manifestation, 
as having been the unwavering, and strict adherent to the 
truth of God, as revealed in the Bible. There can be no 
character, at once, so daring, and impious, as the man, who, 
professing to be the minister of Jesus Christ, and to stand be- 
tween the Hving, and the dead, will nevertheless, regardless 
of the honour of his Maker, and the immortal wellbeing of 
the souls committed to his care, from motives of worldly policy, 
either sacrifice, or suppress, or modify the truth of God. He, 
who shall dare to go to such length of presumption, must meet 
at last, with the doom of the unfaithful watchman, and sink to 
wo, loaded with the guilt of treachery against God, and heaven. 

3, Such is the relation and connexion of the great truths, 
which it is the duty of the minister of the gospel to exhibit, 
that he cannot, without infidelity to his Master, and a guilty 
indifference to the good of souls, select such topicks for discus- 
sion, as he may deem least offensive. He well knows, that 
those high and important doctrines of the gospel, that invest 
God with the character of sovereignty ; that represent crea= 
tures as in his hands and at his disposal ; that m>aintain their 
total morafl depravity, and their just desert of wrath, are ex- 



X76. 

ceedingly ungrateful to the feelings of the aatural heart i b\fi 
lightly to pass over them, for this reason, is to set up his own, 
in opposition to the wisdom of God ; is to give himself up to 
the dictation of a worldly policy, in direct contrariety to the 
teachings of the Spirit of all truth. 

What God has taught in his word, we ought to concludcj 
Jhe had the best reasons for teaching : and who can hope to 
gucceed, by declaring that system of instruction imprudent^ 
and dangerous, which has been dictated and sanctioned, by 
the wisdom of heaven ? The minister of the gospel is an am- 
bassador for Christ. His commission is given him, all filled 
out to his hands. Nothing is contained in it, that the King did 
not deem important ; and no man can look upon himself, as 
having any claim to the character of loyalty, if he does not 
faithfully deliver the whole of his message. 

Let him look at the mighty interests that are committed to 
his hands : the honour of God ; the glory of the church ; the 
salvation of souls. Jesus Christ has made it his duty to labour 
with the people committed to his charge, w'lth a solemn refer- 
ence to the judgement scene. He cannot discharge his duty, 
without plainly declaring ta them, what God is, and what he 
requires ; what they themselves are, by nature, and what 
<^hange of views and feehngs, they must j^xperience, if they 
would hope to meet their Judge in peace. Under these con- 
siderations, it is too dreadful, from any motive of human pru- 
dence, or policy, or a love of the world, or of popular ap- 
plause, to barter away the honour of God, and to consent to 
trifle with eouls. Eternity is without end • and there is no 



ii^ipacity in the combined methods of computation, to raach 
the amount of pleasure, or pain, possible, to one soul. 'I^s 
the truth of God with which we have to do, and be who 
makes his selection from motives of human pohcy, is guilty of 
a daring, that would be appalling to the courage of an angel^ 
and well might make a fallen spirit tremble. 

Finally,— From the nature of the truths, whix:h it is the 
duty of the minister of the gospel to exhibit^ we see, that the 
preaching of the cross of Christ, must be attended with a con- 
demning, or saving effect. It will tell, in its results, upon 
the joys, or sorrows of eternity. Every minister of the gos- 
pel, will prove a blessing, or a curse, to those who hear him. 
He will become the instrument, either of their salvation, or., 
,^e occasion, of aggravating, and enhancing their guilt and ru- 
in. He is appointed by Jesus Christ, to communicate truths 
to his fellow creatures, that deeply interest all holy beings : 
truths, which point directly to eternity, and with whose train 
of consequences, will be connected, in endless duration, the 
songs of glory, or the wailings of wo. Who is able to measure 
the resp.onsibility attached to an office of such amazmg impor- 
tance, in the nature of its communications, and in its infinite 
results ? 

Brethren, the time is short. In a little moment, the judge- 
ment will open upon us, and we shall appear before God-r-r 
6oon, we shall look with other eyes, and through a differenf 
medium, upon the wonders of redemption. Thought^, ot 
deep and solemn interest, press themselves upon us, in this 
short, important hour. Time, and deatk, sand judgement, an4 



in 

hearen, and hell. The shouts of the victor, and the possession 
of glory ; the cry of the vanquished enemies of God, and the 
prison of their wo. O may we stand at last before the judge,- 
Tvith garments, unspotted with the blood of lost souls. 



5an, remember that thou in thy life time receivedst thy good 
things.''* Luke xvi, 25. 

In his life^time ! Where was he now, that his life time 
should be spoken of as a season already past ? " hell he 
lifted up his eyes being in torment.'^ And who was he ? A 
man, who in his life time, had been the possessor of great 
wealth ; who had gratified his appetite with sumptuous livings 
and indulged his love of display, by clothing himself in purple 
and fine linen. 

He^ addressed in the text^ and is represented in the cjon= 
text, as an active, conscious being. He is called to remember 
the past ; to look back on his life time : and he is directed to 
this recollection of the events of his time, and what he then, 
enjoyed, as constituting the ground, or reason, that the re- 
quest he had made, that Lazarus might impart to his tongue 
the comfort of one drop of water, was not granted. He had 
had his day, and he had lived it down. It had been crowded 
with blessings ; but he had not improved them for eternity- 
and the good of his soul He freely ixsed what heaven be 



180 

atowied, to gratify his pride of distinction and wealth ; but un- 
der the multiplied blessings he enjoyed, he neither reverenced 
nor regarded, the God that gave them. As the swine never 
looks up, while he is feeding upon the acorns that are falling; 
froiTi the oak, so neither did this rich man raise a thought on 
high, or feel, for a transient mom:ent, the glow of a grateful 
emotion, towards the rich source of all his mercies. The 
dews and the rains of heaven moistened his fields, and the 
earth yielded her increase. His graneries were filled, and 
his hoard was crowned with plenty. In the possession of 
great riches, he was above the fear of want ; and unwilling to 
hoard like the miser, or like the prodigal to throw away, 
without reason, and without object, he supplied himself, not' 
only liberally, but sumptuously also, with all that he desired 
to gratify his appetite, to decorate his person, or to adorn' 
and beautify his princely habitation. 

If the possession of the world, and a taste for the enjoy- 
ment of it, would ever engage the heart to love GocI, the case' 
of the rich man was one, where such a result might have 
been expected. But, surrounded with a profusion of mer- 
cies, his heart is estranged from God, and destitute of every 
pious feeling. He holds his wealth, merely for the purpose 
of controling the means of his own gratification, and beyond 
this, he extends neither a thought, nor a care. He loved his 
money, because it was the instrument of his happiness ; and 
if he ever loved his fellow creatures, it was for the same rea- 
S'on. His heart never knew, what it was to be influenced hj 
•a disinterested emotion. Hjs bosom never heaved a sigh fo^' 



ihe afflicted, nor did his eye, ever shed a tear, av6r the suf. 
fe rings of the poor. 

Oa a certain occasion, one, in the extremest state of 
wretchedness, and want, was laid at his gate, and begged 
only for bread, for the crumbs that fell from his table ; but 
he would sooner give the offings of his luxury to the dogs of 
his kennel, that they might minister to his pleasure in the 
chase, than to bestow them^ for his comfort and sustenance, 
upon a starving fellow man. 

Doubtless the rich man was not wanting, in all those refine- 
ments of ^character and feeling, that were adapted, and 
common to the circle in which he moved. It was not 
because he regarded the value of what the beggar asked, nor 
because he felt any particular hardness towarils the poor in 
general, that he was indifferent to an object so deserving of 
his compassion. He was absorbed in other concerns. He 
could not stop to consider the case, and order the necessary 
relief. He had his plans, and projects to pursue ; his appoint- 
ments for sport and pleasure to attend to. His attention 
could not be arrested long enough, nor could he submit to 
the interruption it would occasion, to give audience to a de- 
tail of the circumstances attending the case of the poor man. 
The suflferings of a fellow creature, starving, sore, and friend- 
less, were of too little amount, to awaken his sympathy, and 
draw him aside from his usual course of indulgence. He 
drove away after the world, and after his pleasures, as if all 
about him, besides the immediate object of pursuit, was use- 
less and contemptible. He^acted^ as if al] the world was made 



182 

ibr himself, and yet, as if wa^ under obligations to nobody: 
By what means soever, he might have acquired his fortune, 
of one thing we are certain, that his heart was set upon his 
wealth, and upon his pleasures. If he acquired it by unjust 
means, so much the more guilty was he, as he probably, had 
brought others to emptiness, to create a fulness for himself. 
He felt not the force of obligatioa to the Supreme Being and 
lived without God in the world. He had no hope ; nor does 
it appear that he desired any. The divinity that administer- 
ed to his comfort was his servant. 'Twas his money.' His- 
conduct seems strongly to indicate, that h« was willing, that 
the whole amount of enjoycnent possible to him, as a crea- 
ture, should be thrown into his life time ; and that he was 
prepared to commit his eternal concerns, to what eternity it- 
self might develope. 

Thus powerfully attached to the world, and absorbed in its 
hopes, he passed away a life of gayety, and mirth, and luxury, 
and splendour, indifferent to religion, thoughtless of death, 
unconcerned about futurity, and without regard for his Ma- 
ker. 

The last act of his life presents him to us, under most Un- 
lovely circumstances. We see in him, an insensibility of 
heart, that shocks every fine feeling of our nature. A suffer- 
ing, helpless fellow being, is totally disregarded by him, and 
dies for want, in the midst of profusion. God, in his wise 
providsnce, and doabtless with his eye fixed upon the event 
which was to follow, had brought Lazarus to the gate of the 
rich man, that an opportunity might be afforded him to exhibit 



133 

the feelings^ and true character of his heart. He had ap- 
pointed all the interesting incidents, that immediately prece- 
ded the death of these two individuals, for the more clear dis- 
play, and development, of the wisdom, and equity, of his 
providential dealings ; and to vindicate the righteousness of 
his decision in their case, on the great reckoning day. They 
are both called into the eternal world, probably, at the same 
time. The one, comes to the grave, under all the pomp and 
parade of funeral ceremony, that is common to men of 
J>rincely fortune, and worldly grandeur ; the other has no one 
that can point out the place of his burial, or tell that a tear 
was shed when he died. But in eternity, they appear under 
infinitely different cij?cumstances. There, their condition is 
reversed ; and their endless destiny is settled, according to 
the moral character of each. Lazarus is happy, and the rich 
man is most miserable. He recognizes, in the bosom of 
Abraham, the poor man, who, but a few days before, lay at 
his gate, and was neglected. He pleads for relief, and re- 
ceives the reply contained in the text, Son, remember that 
thou in thy life time receivedst thy good things, 

We shall follow what has now been said, with several re-' 
marks. 

1. God ^oes not exercise towards the wicked, a revenge- 
ful, and angry spirit. He does not punish them, for the pur» 
pose of gratifying such a spirit. His heart is deeply, and 
tenderly affected, with the wretchedness of their condition. 
He takes no delight jin their suffering, in itself considered. 
He feels the same spirit of compassionate tenderness toward? 



1-84 

the damned, so far as they are regarded, merely in the iighj 
of miserable beings, that he has so abundantly declared in his 
word, and exhibited in his providences, towards impenitent 
sinners. But when God views the sufferings of sinners, as 
the wages of their iniquity, and contemplates their miserable 
condition, as the necessary consequence of their guilty char- 
acter, he feels that their sufferings are just ; and whilst he 
looks, with infinite complacency upon those eternal princi- 
ples of his own moral administration, which require, that the 
wicked should be doomed to endless despair, he nevertheless 
takes no pleasure in their suffering. " As I live^ saith the 
Lord God, I have no pledanrR in the death of the wicked,^* 
Abraham is represented as addressing the rich man, in a kind 
and tender manner — " Son, remember that thou in thy life time 
receivedst thy good things.'*^ This expression of tenderness 
towards the unhappy sufferer, is not, however, at all incom- 
patible with an entire acquiescence in the misery of his con- 
dition, nor with a determination, on the part of God, to inflict, 
and perpetuate, during eternity, the very sufferings which 
awaken the sympathies of his own bosom. Whilst he feels 
for sinners as miserable beings, he does not forget, that as 
guilty creatures, they deserve to endure the endless agonies 
of the second death. 

The compassionate judge, when ha pronounces sentence o.f 
death on the criminal, has all the sympathy of his nature 
moved, in looking at the unhappy situation of the culprit ; but 
with a steady regard for the law, which contemplates the se- 
curity and promotion of social happiness, ani awed by th« 



185 

dignity and majesty of justice, he pronounces him guilty, and 
hands him over to the executioner. 

Thus my friends, will it be with our God, when we shall 
come to stand before him, in the last day. If we are guilty, 
the regard which he has for himself, and for the universe that 
is dependent on him, for existence, and happiness, must lead 
him to pronounce sentence of condemnation on us, and whilst 
he does so, he will call all heaven to witness, that he does not 
make us miserable, to gratify a capricious and tyrannical spirit, 
nor, because he feels no sympathy for our wretchedness, but, 
because our moral character is such, that his justice demands 
our condemnation. 

The rich man spent his life, in any thing, besides the love, 
and obedience of God ; and now that he has passed into the 
eternal world where passions, and prejudices cease to pervert 
the judgement, he is called to remember how he had lived in 
time ; as if, in the recollection of his past life, he could not 
fail to see the righteousness of God's dealings towards him, in 
placing him in the world of despair. This seems, indeed, to 
have been the conviction of his own mind, resulting from the 
review, to which he was directed. He ceases to supplicate 
any further for personal relief, and thus seems to acquiesce in 
the righteousness of his condemnation. 

2. Sinners will be called on in eternity, to remember their 
time. This we perceive was the case with the rich man. 
This will be the ease with each of you, my friends, who shall 
live and die in impenitency. How dreadful will be the re^ 
Txew, Conscience, emancipated from her servitude to iust^ 



186 

quick, both to the discovery, and sensibility of guilt, will en- 
ter upon a faithful review of your dsy of probation, when its 
sun shall have set to rise no more. How will it lead you 
back to the times and places of your youthful mirth and re- 
velry ? How will it set before you, the midnight iniquity, 
the sin of shame that shrinks from htiman view ? The pleasure 
rides of the Sabbath, and the secret gaming table, to which 
you may have stolen with many a conscious blush of shame ? 
How will it tell you of neglected obligations to your family, to 
society, to yourselves ? Of unhappy habits of intemperane, in 
yourselves ; or an utter indifference to the welfare of others, 
when you saw them carelessly treading' the way to ruin ? How 
will it ring in your ears the nujnber of violated Sabbaths, and 
tell of the neglected sanctuary of our God ? Ah ! how will the 
warnings, the entreaties, the invitations, that have been ad- 
dressed to you from this sacred place, be presented in sol- 
emn, and overwhelming succession, and each in its turn force 
from you the concession — God was right and we were 
wrong." When God said to the rich man, Son, remember 
that thou in thy life time receivedst thy good things''^ — his lips 
were sealed, as it regarded any further petition on hir 
own behalf He reviewed his time and he was speech- 
less. 

When God shall say to you, dying sinner—" Remember that 
thou in thy life time receivedst thy good things''' — a transient 
review of the past, a momentary recollection of God dishon- 
oured, of heaven rejected, of dying love despised, will make 
your Ji« art-strings vibrate with thrilling horrour and force you 



to acknowledge, amidst the writhing agonies of your tormentj. 
that " God is right, and you are wrong. ^ 

3. The joys of the sinner are few, unsatisfying, and tran^ 
stent. Those faculties of our being, that are adapted to earth- 
ly enjoyments merely, are very limited in their number. Our 
desires, after one kind of gratification and another, are almost 
uniformly excessive, and reach forward after objects, that lig. 
beyond the point of attainment, possible, to our present state 
and circumstances. The gratifications of avarice, the indul. 
gence of animal appetite, and the exhibition of worldly gran- 
deur, dictated by pride, seem to constitute about the sum of 
all the means of enjoyment, that appertain exclusively, to the 
present life. And what are these, when, to the full extent 
of our desires, we have attained them, all ? The nature and 
constitution of the soul is such, that it seeks after enjoyments, 
that it aspires to attainments, which earth and time have not 
to offer, After all that this world can give, there is a void left 
in that immortal part of our nature, which can be satisfied on- 
ly, by those objects which eternity presents. How soon do 
those gratifications that are limited to our animal natures, 
satiate and cloy. Habitual indulgence destroys the suscepti- 
bilities, and delicacy of our sensations, and not unfrequently 
converts into objects of loathing and disgust, what we esteem- 
ed our richest means of gratification. Take for instance, the 
habitual drunkard. He has doubtless, a momentary pleasure^ 
of a mere animal character, in the gratification of his taste, and 
in the indulgence of his feelings. But look at his bloated, bur- 
ning face ^ his bloodshot eyeballs 5 his swollen- tongue j his 



188 

tfttteriffg walk ; his low, groveling, filthy company, and con^ 
versation ; his blunted sensibility to shame ; his decayed for' 
tune ; his blushing children, and his weeping wife — and what 
a train of ruin, disgrace, and sin, does he drag along his idle, 
guilty course, of daily drunkenness ? The gratification of oth- 
er appetites, 'tis true, may not be attended with so much, 
that reduces him to a level with mere animal nature ; but in 
all^ the heart is estranged from God, and far removed from 
those fine emotions of ingenuousness and gratitude, that char- 
acterize the man who loves his Maker, and is submissive t« 
his will. 

But with all that earth can yield of pleasure, how short its 
stay, as well as unsatisfying its nature ? The rich man with all 
his wealth, and luxury, and pride, and friends, was not so 
great, and powerful, as to forbid the approach of death ; nor 
did his wealth, or dignity or honours, avail any thing, when he 
appeared before the impartial bar of God. Here prince, and 
subject, rich man, and poor, meet on the same level, and are 
tried by the same unerringj and eternal rule of right. The 
infinite God approaches him regardless of the wealth, and the 
distinctions that marked his time, any farther, than he views 
them as the occasion of aggravating his guilt, and of multiply* 
ing upon him the horrours of his condition in wo. He pro- 
nounces his sentence of condemnation, as fully, and freely, as 
if, covered with all his moral pollution, he had also appeared 
in poverty and rags. 

With his short life time, ended all the rich man^s joys and 
Iiopes, He died and was hitried ; and in hell he lifted 'ap 



189 

his eyBs being in torments.*'' And thus, my friends, it must be, 
with those of you, who have your hope and portion in this 
world. Now all is well, and gay, and bhthesome. The blood 
flows freely in your veins ; business prospers ; you are increas- 
ing in goods, and you anticipate m^eh for time to come. But 
to-morrow, eternity opens upon you ; and in one sad, tremen- 
dous moment, unexpected, you realize all that you had fear- 
ed about the future world ; and shrouded in endless night, 
with this short life, the all of your day of peace, and joy, is 
gone for ever. 

4. The love of wealth, and worldly gratifications is the ru- 
in of many souls. There is nothing evil in riches, in them- 
selves, if properly employed, and improved, they are, like 
all the bounties of heaven, a real blessing. But to transfer to 
this world, those alfections that ought to be exclusively fixed 
on God, is despising the giver, by idolizing the gift. 

The rich man was not to blame for having wealth ; but for 
setting his heart upon it. Having abundance, he devoted 
himself to high living, and set his heart upon it. Having 
abundance, he made great display, and set his heart upon it. 
Now, although he might have been of some more advantage 
to society, than the miser, who starves his body, that he may 
hoard his money ; yet, in the sight of God, he possesses no 
better character. His heart is not set on God. He cares 
nothing about the honour and glory of his Maker. Driving 
after the world, and his pleasures, he lives regardless of all 
moral obligation. His whole soul is fixed on present good- 
He does not, doubtless, intend finally to neglect his soul ; he 



190 

does not mean to fail of heaven. The thought of everlasting 
burnings is shocking to the feelings of his heart ; but he 
shall by and by have accomplished all that he desires of 
worldly attainment, and then, when the point which he has 
marked out to himself, shall have been gained, he will engage 
in the business of securing heaven. " But the lord of thai 
servant came in a day when he looked not for him, arid in an 
hour when he thought not of him.^^ He found him neglect- 
ful of duty, cruel to his fellows, full of worldly goods, gay and 
mirthful ; and appointed him a place " with hypocrites and un- 
believers, where the worm dieth not, and the Jire is not quenched.''^ 

It is not to be rich, that endangers you, my friends. It is 
to love riches more than God. It is to pursue the world, to 
the neglect of God, and your own salvation. The man of 
very moderate circumstances may love the world as strongly, 
as the man of overgrown fortune. And 'tis the love of the 
world, that is enmity against God, and that ruins the soul. 

Ah, how many thousands, are fearfully receiving their good 
things in this life ! How many of you, my dear friends, are 
pressing with all your might after the world, whilst you so 
entirely neglect your souls, that you drop not a prayer for 
them, nor heave a sigh of penitency, for the sins with which 
you are loading yourselves down, to appear before God in 
the judgement. O, should you die to-day, under what cir- 
cumstances in eternity, would you lift up your eyes to look 
upon the face of your Judge. 

5. Sinners look in vain for forgiveness after death. The 
present alone, is a day of probation. All beyond, is a solemn. 



191 

and endless, and unmingled retribution. Those who have 
received their good things in this life, must have a hopeless, 
and wretched prospect before them, in that eternity upon 
which they shall enter, when God shall take away their souls. 
To-day then, my friends, is a most important and solemn pe- 
riod with you. Your probationary sun shines with bright and 
inviting beams. All along your path, you meet with warnings 
and entreaties. Now, that you are hastening your way to the 
night of the dead, improve the moments as they fly. O, let 
not the darkness overtake you, and find you at enmity with 
your Maker. Be not satisfied with receiving your good 
things in your life time. Stretch your hand, and glance your 
eyes to the heavenly world. Feel that eternity lies before 
you. Be moved by the invitations of your compassionate Re- 
deemer. Raise your heart to the world's victim for sin* 
Bow at his feet, and live for ever. 



Quench not the Spirit.'^ 

I. Thess. v. 19. 

The Spirit is here, as elsewhere in the Scriptures, com- 
pared to fire. There is no other element to which we ap- 
ply the term quench. The influences of the Spirit are as 
essential to the comfort and happiness of the soul, as fire is, 
to the comfort of the body. Would our temporal blessings 
perish without the latter ; we can have no spiritual enjoy- 
ments without the former. 

The exhortation, " Quench not the Spirit,^'' appears ex- 
ceedingly important, and much in point, when we view it in 
connexion with the preceding context. The apostle had 
said, Rejoice ever more.''^ Pray without ceasing. '^^ In 
every thing give thanks.''^ But how are these great duties to 
be performed ? The selfishness of our hearts, is opposed to 
the disinterestedness required in the first. Our love of ease 
and indulgence, to the painful and laborious effort, and inces- 
sant watchings required in the second. Our natural insensi- 
bility to kindnesses received, and our pride of heart, to the 

y 



194 

sense of obligation and of entire dependence required in the 
third. To the faithful, acceptable, and comforting perform- 
ance of the duties to which we are here exhorted, we need 
the aid of the Holy Spirit. Without his gracious enlighten- 
ing, quickening, and sanctifying influences, we shall make not 
an effort, either for the glory of God, nor for our own, nor 
the salvation of our fellow men. Would we then enjoy God ; 
would we be faithful, diligent and persevering in the dis- 
charge of the duty of prayer ; would we enjoy the blessed- 
ness of a grateful heart, we must not quench the Spirit. 

That we may be profited by this important portion of God^s 
word, it is my design to speak — 

I. Of our need of the Spirit's influences. 

II. Of the manner in which we may quench his influ- 
ences. 

III. Of some of the results consequent on quenching 
THE Spirit. 

I. Of our need of the Spirit's influences. 

We need the influences of the Spirit — 

1. Because the Spirit is the great agent, in promoting con- 
viction of sin. In this department of his agency, his influ- 
ences are as important to sinners, as to saints. And the ex- 
hortation, " Quench not the Spirtt^^^ addresses itself w^ith so- 
lemn import to every unsanctified person. Whilst it is true, 
that the exhortation relates principally, to the operations of 
the Holy Ghost upon the hearts of God's people, it is at the 
same time true, that sinners are solemnly warned not to resist 
his strivings with them. 



196 

It is the appropriate olEce work of the Spirit, to reprove'' 
or convince " the -world of sin, and of righteousness, and of 
judgement.'''' No other agent in the universe can work so deep 
and effectual a conviction in the sinner's heart. Man naturally 
does not feel that he is a great sinner, and that sin is very 
odious. He does not see why it is, that God has expressed 
such abhorrence of it ; and thence, uninfluenced by the Spirit ^ 
he is not under any very serious apprehensions as it regards 
the consequences of sin, with reference to his own personal 
happiness. Sin is very natural to him. He is so entirely 
devoted to his own individual enjoyment, and is se> in 
the habit of feeling that every thing around him may be 
employed by him to promote it, that he loses sight of the 
interests and happiness of those about him, and even of the 
feeing and government of God, any farther than the whole 
may seem necessary to the attainment of the private and indi- 
vidual good which he seeks. 

This spirit of entire selfishness, would fill our world with 
wrath and death, were it not that the Holy Ghost reproves 
of sin, and by his invisible, and powerful agency keeps 
more or less alive, in the consciences of men, a sense of 
guilt, and a dread apprehension of the retributions of the fu- 
ture world. His restraining influences, by the method of ope- 
ration now noticed, are an incalculable blessing to the human 
family. Those who are utterly abandoned of the Holy Ghost, 
are like infernal spirits, clothed in human flesh, that cast a 
lowering look of malignity and vengeance on all around them, 
that tells us, in language not to be misapprehended, that thej 



196 

would rejoice in the utter extermination of ail that is amiable, 
and virtuous, and wise, and good, both in created, and uncrea- 
ted being. 

Without the influences of this mighty agent, not a sinner 
would be brought to such a conviction of his guilt and ruin, as 
to lead him to accept of the method of deliverance, which the 
wisdom and mercy of God has provided. The Holy Ghost, 
only, can let light in upon the soul of guilt with such a full, 
clear, and resistless blaze, as to make the heart melt, and the 
will bow, and to bring down tlie apostate outlaw, at the fe et 
of sovereignty. 

To lay my remarks and my principle together ; and to 
place both as close by the side of 3^our consciences, as I am 
able, permit me to entreat those of you, who are impenitent, 
to be careful, how you treat the strivings of the blessed Spirit 
with you. He is the great applying agent of the redemption 
scheme. He is God's last gift to a dying world. Grieve you 
him away, and you are as certainly undone for eternity, as 
you have existence. Neglect you to seek with all your souls, 
his aid, you neglect the only being who can do you good. 
Trifle you with the gracious and tender movings of the Holy 
Ghost, and you border hard upon that sin, for which there is 
forgiveness, neither in this world, nor that which is to come. 
Oj sinner, you are gone for ever, if the Holy Ghost gives you 
up. 

But the Spirit acts, also, as an agent to promote conviction 
in the hearts of the regenerate. They are prone to forget, 
to wander from the path of duty, to lose a sense of divine 



197 

things, to do that, often, which is very unseemly for Chris- 
tians. And doubtless, the people of God would frequently go 
very far astray, if the Holy Spirit did not reprove them. By 
his kind and heavenly influences, he opens the eyes of their 
minds to see their guilt. He softens their hearts and brings 
them to melt at the feet of forgotten and abused mercy. He 
awakens them afresh to a deep sense of sin, and calls them to 
mourn anew over the folly and guilt of their lives. Were it 
not for his convicting agency, not on(y would sinners remain 
hardened in impenitency, but backsliding Christians also, 
would never return to duty. 

Let the children of God, then, most solemnly feel, that their 
only hope of being restored to the light of his countenance, 
and of being brought once more to know the joy of his salva- 
tion, lies in the helping agency of the Eternal Spirit. Do you 
desire to be made sensible of your wanderings ; do you desire 
to see more of the plague of your ov/n heart ; would you be 
brought to feel deeply your dependence, and to realize your 
obligations, pray for the gift of the Holy Spirit, that he may 
search you and try you. 

2. The Holy Spirit is the great agent in regeneration ; and 
in this particular, his influences are of the last importance to 
our guilty race. 

The necessity of regeneration, is abundantly taught in the 
Scriptures. It is founded on the affecting and solemn truth, 
that the heart is totally alienated from God, by wicked works ^ 
that it is enmity against God ; utterly destitute of every thing 
that is morally good, and abhorrent to the sight of a holy, sin- 



19€ 

liating God. No man can enter into the kingdom of heaven ; 
no man can enjoy the friendship of God, who is not born 
again. But it is the appropriate office- work of the Holy 
Spirit to renovate the soul. The work of regeneration can 
only be accomplished by his agency. If he does not create 
us anew in Christ Jesus, we shall die in our sins, and be lost. 

Look at your dependence on this blessed Agent, O sinner, 
Cherish his influences ; entreat him, with all your soul, to 
create you anew, and qualify you for the society and employ- 
ments of heaven. Feel, that it is by the manner in which 
you treat the Holy Spirit, that you will be sealed to heaven, 
or to hell. 

Let those who hope that the Holy Spirit has made theoi 
alive to God, and to the hope of glory, feel their deep indebt- 
edness to him, for his wonderful condescension. Let them 
show their gratitude, by their humility, by their meekness, by 
their holy life, their fervant prayers, and their unreserved, 
devotedness to the glory of him who has redeemed them. 
Let them guard against a spirit of seif-exaltation, and of boast- 
ing. Let them walk softly before God. Let them remem- 
ber, that they will be ready, if the}-^ ever reach heaven, to 
take a very low place, and that the very best evidence they 
can now have, that they partake in any measure of the spirit 
of heaven, lies in their indisguised, and unconstrained wiiling- 
nesg to take a low place now. 

Ah ! my friends, what have we of spiritual attainment, and 
spiritual loveliness, that we did receive ? Can we, in the pride 
of our self-sufficiency, commit, shall I say, a sort of sacrilege, 



199 

by appropriating to ourselves, the praise of a moral worth of 
character, for which we are wholly indebted to the infinitely 
condescending agency of the Holy Ghost ? O let us never 
indulge, for a moment, a desire to divide the glory of our sal- 
vation, with the great Author of our sanctification. Let us 
rather labour to have our minds continually, more and more 
deeplv impressed with a sense of our obligation to the bles- 
sed Spirit of all grace ; and feel, that as we are dependent on 
him to create us anew, we are also dependent on him for eve- 
ry right thought, and every good feeling. 

3. The Spirit is the great agent of sanctification ; and in 
this department of his agency, the saints stand in peculiar 
need of his influences. In promoting their progressive sanc- 
tification, he enlightens their minds, inspires them with ade- 
sire for improvement in the knowledge of God, and excites in 
their hearts an increasing love for the truth. He makes them 
more and more acquainted^^with their own hearts ; opens to 
them from time to time their secret, selfish springs of action, 
and thus awakens in them, a spirit of holy self-loathing and 
abhorrence. From this state of feeling, they are very natu- 
rally led to see, and admire, more and more, the purity and 
benevolence of God, the odious natisre of sin, and the unlove- 
ly spirit of selfishness which is so congenial to their remain- 
ing, unsubdued corruptions. 

The Spirit also in!?pires them with feelings of benevolence : 
turns their hearts to desire the salvation of their fellow men ; 
excites them to prayer, and efiort ; and makes them willing 
to make Sacrifice? of case, m\d comfort, nnd worldly goodsj 



200 

for the glory of the Redeemer, and the good of souls. He 
often, to their view, clothes vice in an unlovel}^ and disgusting 
garb, and exhibits virtue in all the adornments of loveliness, 
and all the attractions of beauty. He discloses under various 
aspects of charmi, and endearment, as well as grandeur, and 
glory, the perfection, and rectitude of the Divine character, 
and government. 

The methods of his culture are as various, as the instru- 
ments by which he is able to operate. He excites, attracts, 
melts, moves, in such a manner, as to his infinitely benevo- 
lent mind seems best adapted for their growth and improve- 
ment. He elevates them to joy ; awakens them to ardour of 
devotion ; draws forth their tears of penitency ; and brings 
them in humble, childlike submission at the feet of Jesus. 
He sanctifies to them all their hopes and their fears, all their 
sorrows, and their joys. Under his kind influences, the tears 
of their affliction, cleanse the impurities of their hearts ; the 
rod of correction gives strength to their confidence, and fer- 
vency to their love ; and at length, he makes to them, the 
very gates of the grave, the portals of eternal day. It is 
through his agency, that all things are made to work for good 
to them that love God. Under his mighty guidance, and con- 
stantly sanctifying influence, they shall go from strength to 
strength, through all the night of time, and shall at length be 
presented faultless before the throne of God and the Father, 
where the light of uncreated glory shall fall upon their eyes, 
and the untold wonders of heaven, shall wake their powers, 
to iminortal song. O Christian, did yau ever feel deeply 



201 

enough, your indebtedness to the infinitely blessed Agent of 
sanctification ? How often, alas, have we undervalued his in- 
fluences, when we have tried the Christian race in our own 
strength, or have gone forth to the battle, not clad in the pan- 
oply of the soldiers of the Cross. 

May it not be well for each of us, seriously to inquire, 
whether our progress in the divine life has not been essea- 
tially retarded, by the fact, that we have not been sufficiently 
sensible of our dependence on the agency of the Holy Spirit ; 
and thence have not sought his aid, with that ardour, and ten- 
derness, and confidence, which are essential to growth in 
sanctification ? 

We look now — 

'^11. To THE MANNER IN WHICH WE MAY QUENCH THE INFLU- 
i;NCE OF THE SpiRIT. 

Is he the great Agent in promoting conviction ? Does he 
awaken and alarm sinners ? Does he set the sins of God's 
people in order before them ? Hd\v often are his influences 
quenched, by the indulgence of improper and base passions 
and appetites'; and by suflering ourselves to run into unlaw- 
ful excess in those things, which, when moderately pursued, 
are both consistent and right. 

The sinner often quenches the Spirit, by seeking to dissi- 
pate his apprehensions of evil, and to drive away his convic- 
tion of guilt, in circles of gayety and mirth ; or by purposely 
avoiding those means, by which his impressions might be 
deepened. We have reason to believe, that many sinners 

have driven from their minds, the most solemn impressions of 

a 



202 

gaiit and danger, which the Spirit has wrought in them, by 
speaking lightly of his influences, and in the folly of their 
hearts, labouring to persuade their associates in sin, that they 
care for none of these things. The way of sin is easy and 
natural to them. An awakened conscience, a conviction of 
g«ilt, creates alarm and uneasiness. The way of religion 
looks to them like a way ef toil, of self-denial, and of gloom. 
They dread to look at their own hearts. They tremble to 
cast forward their anticipations to eternity. They are filled 
with awe and horrour, when they seriously think, that they 
must one day stand before God in the judgement. These 
things, when forced upon them by the convicting agency of 
the Spirit, fill them with trouble and perplexity. In a course 
of unthinking indulgence, they have no such alarms and feaiJ^ 
and that they may be restored to their wonted state of ease, 
and indifi'erence, they will labour to banish all serious thought 
from the minds ; neglect all means of instruction ; oppose the 
distinguishing doctrines of the gospel ; find fault with the go- 
vernment of God ; busy themselves in condemning the conduct 
of Christians ; and so make their way to hell over the imper- 
fections of God's people. O, sinner, remember, I entreat 
you, that if you successfully quench the Spirit, until you come 
to stand before your Judge, you are kindling a flame upon 
yourself, that no power in the universe shall ever be able to 
extinguish. The fire of the Spirit, which you are labouring, 
to quench, is the purifying fire of love. Its direct design, as 
well as its efi"ect, is, to purify and to save. Resist you his 
influence?, you are preparing for a flame that shall burn to 



203 

the lowest pit, " The pile thereof is fire and much 'wood, and 
ihe breath of the Lord like a stream of brimstone doth kindle it.'''' 

But it cannot be considered a matter of much surprise, that 
sinners should labour to quench the Spirit. They have ne- 
ver tasted the joy of pardoned sin, nor felt that calm and hea- 
venly peace of mind, which those have experienced who have 
been born of God, and have lifted up their voice, and cried in 
the spirit of adoption, " Abba Father." That the children 
of hope, however, the sons and daughters of the Lord Al- 
mighty, should quench the Spirit, the Spirit who has sealed 
them the heirs of glory, may well awaken our surprise, and 
lead us to join with the prophet in exclaiming, " Be astonished, 
0, ye heavens at this, and be very horribly afraid, be ye very 
desolate, saith the Lord, for my people have committed two 
evils ; they have forsaken me, the fountain of lining waters, 
and hewed them out cisterns, broken cisterns, that can hold no 
water." 

Christians quench the Spirit, when they do not cultivate 
a sense of their dependence on him, and the peculiar obliga^ 
tions they are under to him, as the applier of the purchased 
redemption to their souls. It is quite certain, when they 
have not a deep sense of their need of the Spirit's assistance, 
that they are not faithful, and tender, and ardent, and constant 
in prayer. No child of God can pray with an humble, a 
meek, and believing temper of heart, who does not feel the 
influences of the Spirit, and who will not, at the same tim.e, 
gratefully acknowledge, that the Spirit has wrought liis 

faith, and love, and every grace." 



204 

Christians quench the Spirit when they neglect prayer. 
Indeed, they have already quenched the Spirit, if they neglect 
prayer. The holiness, and consistency of the Christian's 
life will always be proportionate, to the constancy, fidelity, 
and ardour of his prayers. It is not necessary to ask a Chris - 
tian whether he prays, to ascertain whether he does or not. 
Look at his walk and conversation. Is he light, trifling, gay, 
absorbed in the world, absent from the social praying circle, 
ready to talk of every thing else besides religion, pleased with 
the fashion and the splendour of the world ; always able to 
find time to devote to pleasure, or the pursuit of gain ; never 
introducing religious conversation himself, and passing it off 
when introduced by others, as soon as possible ? It is not 
necessary to ask, whether he prays. Such a state, and such 
a course of conduct, never attend a man of constant, ardent, 
believing, ar>d humble prayer. Such a state, and such a 
cousre of conduct do not meet the exhortation of the apostle, 
to his Ephesian brethren, when, after having entreated them 
to put on the whole armour of God, he closes by telling them, 
" to pray always^ with all prayer and supplication in the Spirit^ 
and to watch unto prayer with all perseverance.''^ 

The Christian who is alive to a sense of duty, and to the 
dangers that crowd upon his path, will both see, and feel the 
necessity of watchfulness. Conscious of his own weakness, 
and knowing that all his sufficiency is of God, he will never 
lay down his watch, lest in some unguarded moment he may 
be surprised into sin, to the wounding of his own soul, and to 
the dishonouring of the cause, which he lores. He will 



205 

therefore watch unto prayer, with unceasing and unremitting 
perseverance. 

What can a professed child of God do, if he cannot go at 
all times, and with the feeling of a child, and open his heart to 
his heavenly Father ? How dreadful is the injury which he 
inflicts on himself, if by neglecting to watch unto prayer, he 
quenches the Spirit, and shuts himself out from the throne of 
mercy ? How ungrateful is he, and how unwise, to neglect 
his only Helper from heaven ? 

Christians may quench the Spirit, both by the neglect of 
closet duty ; and the manner in which they perform it. Re- 
ligion is a concern, so far as regards both the exercises, and 
the evidence of personal piety, that lies between their own 
souls, and their Maker. Hence the sweetest and richest con- 
solations of religion cannot but consist, in that secret inter- 
course with heaven, where they may unbosom themselves to 
God, and pour the honest and undisguised tear of penitency 
at his feet. If, in the closet, they have no tender, and en- 
dearing communion with God ; if in that sweet place, conse- 
crated to the secrecy of a full confession of the sins of the 
heart, as well as those of the life, there are no meltings of the 
soul, no ardent breathing after growing conformity to the 
likeness of Christ, no full and unrestrained confessions, no 
brokenness of spirit under a sense of ingratitude, where, my 
dear brethren, is the evidence that they know any thing of 
the Lord Jesus Christ, "m the power of Ids resurrection^ and 
in the fellowship of his sitffering Shall they look back to 
past experience, and build their present hope^ amidst dark- 



206 

viess, and coldness, and sin, upon the light, and the warmth,, 
and the faithfulness of former days ? We look in vain to the 
past, as furnishing any evidence of a gracious estate, if such 
review, leaves us still in a state of insensibility and indiffer- 
ence. If it awakens us ; if it brings us to renewed repent- 
ance ; if it makes our sorrows bleed afresh ; if it makes us 
feel a spirit of self-condemnation ; and excites in us a holy 
Sympathy with our Lord and master, when we look at his 
wounded honour ; then indeed, may we hope, th? t ourpast expe- 
rience was of the operation of the Spirit, and that there is, even 
now, some good thing in us towards the God of our salvation. 

Christians may quench the Spirit, by the cold and heartless 
performance, or neglect of family prayer ; by the unsteady 
observance of duty ; by satisfying themselves with light and 
trifling excuses for the neglect of duty ; by neglecting to cul- 
tivate their minds, and to improve in a knowledge, and under- 
standing of the great truths of the gospel ; by not labouring to 
keep the heart ; by resisting the intimations of the Spirit, 
when he urges duty upon them ; by forsaking the assembling 
of themselves together ; by seldom conversing with each 
other on the love of Christ, on the condescensions of the 
Spirit, and on the wisdom and benevolence of the Grodhead, 
as displayed in the matchless scheme of pardoning mercy ; 
and finally, by not labouring to maintain a constant spirit of 
prayer, so as to meet the injunction of the apostle, " Be in- 
stant in season and out of season. Pray withoui ceasing. In 
every thing give thanks ; for this is the will of God in Christ 
Jesus concerning you"*^—. 



207 

We speak — 

III. Of some of the results conse€iuent on quenching 
THE Spirit. 

Of these we can merely enumerate a few. 

Little or no evidence of piety will be furnished either by 
individuals, or by a church, who have quenched the Spirit. 
The professed friends of Christ, will differ very little in their 
walk and conversation, from the mere men of the world. — 
Duty will become burdensome to them. Christ will look 
less amiable and lovely. His cause will not appear so im- 
portant. There will be serious misgivings of heart, on the 
subject of the great benevolent operations of Christ's friendso 
A reluctant coming up, in the offering of worldly goods, to 
further the designs of benevolence. The souls of sinners 
will not appear so valuable. Neither heaven, nor hell will 
seem so real : Whilst the world, and the joys which it has to 
offer, will both seem, more important, and command mor\2 
attention. The fashion of the world will look fascinating; its 
pleasures, its wealth and its honours will become objects of 
supreme concern, and God, and Christ, and the Holy Ghost, 
and all that is great in wisdom, and lovely in benevolence, and 
tender and melting in mercy, will either be passed by and 
neglected, or will be treated with the slight attentions of a 
chilling formality, even by those for whom the blood of Jesus 
has streamed forth, that they might be washed, that they 
might be sanctified, that they might be fittedl for the society, 
and employments, and felicities of the world of glory. Our 
beauty will fade awaY, sinners will go on in impenitencj, and 



208 

fall, and perish ; and fewer jewels, composed of ransotned 
souls, shall sparkle in the Redeemer's crown, if we quench 
the influences of that heavenly Agent who seals us to the hope 
of eternal life. 

I ask you now, children of the hope of redemption, what 
say your closets ? What say your family altars ? What say 
the whisperings of conscience ? What would the Saviour 
say, should he break upon us with his heavenly presence, in 
this moment of our devotions ? 

Quench not the Spirit. Put not out this light from heaven. 
Extinguish not the last spark on which the hope of mercy 
gleams. 

I would exhort and entreat you too, my dear impenitent 
friends, that you resist not, that you quench not, that you 
grieve not the Holy Spirit. Remember that it is the peculiar 
and appropriate office-work of the Holy Spirit to apply the 
redemption purchased by Christ, to the souls of sinners. 
He is God's last, best gift to man. To treat contemptuously 
the Holy Ghost, and speak lightly of his influences, is op- 
posing the combined and concentrated efforts of the Godhead 
to save a rebel world. It is with one presumptuous, daring 
act, pouring contempt upon the high heavens, and directing 
the malignancy of all your passions, towards that manifestation 
of benignity and grace, m which we see united, infinite in 
means, extent, and energy, the wisdom, and the mercy, and 
the power of God. Quench not the Spirit. Put not out this 
light from heaven. Extinguish not, dying immortal, the last 
spark on which the hope of pardon gleams. 



God be merciful to me a sinner.^* 

Luke xviii. 13. 

This impassioned and affecting cry to God for mercy, was 
uttered by one of two men, who went up to the temple to 
pray. The account that is given of them when they reached 
the temple, and of the manner in which they respectively 
performed the duty before them, is adapted both to interest, 
and to instruct. 

We have here an exhibition of the heart of man, when he 
does not see his own vileness and impurity, but feels as if he 
were righteous ; and also, when he is brought to a discovery, 
and sense of his moral character, as it is in fact, and as it 
must appear in the sight of God. We see too, how very 
differently men feel, both towards God and themselves, in 
the performance of one and the same duty. One may ad- 
dress God with great confidence and boldness, as if conscious 
ef his own worth and excellency. Another, may come, with 
the prqfoundefe't sense of his vileness, and a deep conviction 
«f his d^^ert of wrath. One may treat the Almighty, almost 

A A 



210 

he were an equal. Another may approach him, widi 
solemn, reverential awe. One may be ready to dictate a 
course to his Maker, that it would be proper for him to pur- 
sue, and treat with him on the principles of ordinary courtesy 
between equals. Another will throw himself into the hands 
of gracious sovereignty, and rest all his h^pes, on the hitherto 
negl-ected, and abused mercy of his God. lia the parable of 
which our text is a part, the remarks which we have now 
made, are exemplified with peculiar force and interest. 

Of the two men who went up to the temple to pray, the 
one was a Pharisee. The sect to which he belonged were 
distinguished for their austerities, and for their numerous for- 
malities in religion. They felt themselves not warranted to 
hold eommunion and intercourse with others of their nation, 
and both in their dress, and in some peculiarities in the exter- 
nals of their devotion, set themselves up as the nearest, if not 
the exclusive favourites of heaven. '* They trusted hi them- 
selves that they srere righteous^ and despised others.^'' They 
were in the habit of wearing phylacteries, certain words of 
the Law of Moses, written on parchment, and folded in a pe- 
culiar manner, upon their foreheads, and on their left arm. 
They also appeared in publick, in long flow^ing robes, differ- 
ent from those in common use. These peculiarities, desig- 
nated the sect to which they belonged. 

We see now, an individual of this sect going up to the tem- 
ple to pray ; and the inquiry addresses itself with force t© 
our mind : What is the temper of heart, with which a man^ 
lioldtng these views of exclusive favouritism vi\ih heaven, an€ 



211 

tlms confident, and complacent in his own righteousness, will 
address the Supreme Majesty on high ? He opens his Hps 
with expressions of gratitude. But what is he grateful for * 
That God had spared his unprofitable, guiitj'^, and forfeited 
life ? That he was out of hell ? That he was still on plead- 
ing terms with his Maker ; and could yet address the voice 
of prayer towards his throne ? Thankful for the divine con- 
(^escension, that would permit a rebel like himself to apr 
proach his mercy seat ? Far from it. Hear the representa- 
tion which Christ has given of this Pharisees' prayer. 

God I thank thee that 1 am not as other men are, extort ioners^y 
unjust, adulterers, or even as this puhlican.^^ How ignorant 
was this poor man of his heart ; and how little must he have 
known of the nature and genius of religion. Had it even 
been true, that so far as the external act was concerned, he 
had not been guilty of extortion, injustice and impurity, 
crimes charged upon his sect, by the Saviour, yet, if he had 
been in the smallest measure acquainted with the corruption 
of his heart, and with the innumerable wicked feelings which 
he doubtless was in the habit of indulging, instead of appear- 
ing before the Searcher of hearts, with a spirit of self-com*, 
placency, and telling his Maker of his good deeds, he would 
have prostrated himself in the dust, and have exclaimed, 
with a trembling and afflicted prophet — " Wo is me ! for 
I am undone ; because I am a man of unclean lips.^^ 

The publican, who accompanied this self-righteous m^aE 
to the temple, is presented to our view under very diiferent 
^circumstances. He says little, but app^^ars io feel much. 



212 

His eyes seem to have been turned within. He examined 
his heart. He was sensible of its impurity, and of his own 
ill desert. He appears to have been quite sensible of the 
presence, the perfection, and purity of God. Deeply con- 
victed of the odious nature of sin, and that his own sins de- 
served the righteous reprobation of his Maker ; weighed 
down with a consciousness of his guilt, he did not dare so much 
as to lift his eyes towards heaven, but casting them down 
upon the earth, as one who felt that his guilt was clear, and 
his sentence just,- with blushing face, and aching heart, he 
^' smote upon his breast^ sayings — God be merciful tome a 
sinner.^' 

On what has now been said, we wili offer a few remarks. 
1. Whenever men see their true character, they see that 
they are sinners. We are led to beheve, that the publican 
was not deceived in the conviction he had, that he was a sin- 
ner, and in the petition that he offered up for mercy, from 
the declaration of our Saviour, *' / tell you, tJiis man went 
down to his his house justified, rather than the other.''^ For 
what was he justified ? Not surely, for his confessing himself 
to be what he was not. Not for his imploring mercy, when, 
. if he was not a sinner in fact, as he felt himself to be, he was 
not a proper object of mercy. He felt what was real in his 
case. He had a just view of his true character. He felt 
himself to be guilty, and thence, became most profoundly 
sensible of his ruin. His views of himself, were essentially 
different from those which the Pharisee had of himself. The 
confident, self-boasting spirit of the Pharisee, resulted doubt-. 



213 

less, from the complacency with which he viewed his own 
character. Not knowing his own heart, and profoundly igno- 
rant of the odious nature of sin, and of the glorious holiness 
and perfect purity of God, he was prepared to think himself 
a good man ; and thence approaches his Maker, both with a 
manner, and in the use of language, that very illy becomes a 
poor polluted worm, who is dependent for the smallest bles^^ 
sing of his life, and whose eternal hopes are suspended, ex- 
clusively, upon rich and sovereign mercy. 

Under the preaching of Peter, thousands were brought 
both to see, and acknowledge, that of themselves, which they 
had never seen, nor felt disposed to acknowledge, before. 
Deeply convicted of their guilt ; feeling that they were sin- 
ners, they cried with the most trembling solicitude, " Men 
and brethren, what shall we do'''' — They saw and felt their 
sinfulness, with such clearness and pungency, as brought 
them almost instantly to the borders of despair. They cried 
out, like men, upon the point of being bereft of all their com- 
forts and hopes, as if they felt that all was lost — " Whatmust 
we do 

Innumerable multitudes, since the days of Peter, have 
been brought to the same view of their condition ; and have 
expressed their utter astonishment, that they had been so 
long in a state of ignorance and insensibility to their true 
character. 

Nothing is more difficult, than to convince men that they 
are sinners. They are ready, indeed, to acknowledge them- 
selves such; measurably, and to a certain extent. Doubtless 



214 

the Pharisee, felt himself to be in some particulars, what he 
should not be. But his iniquities appeared small, and his 
offences few, and very pardonable. Paul felt himself almost 
perfect, at the very time that his heart was the seat of total 
corruption. When he was brought to see his true charac- 
ter, he saw that there was not a particle of moral goodness 
in him. And he was very sincere too, in the s^lf-corhplacent 
views which he had of his heart, while he was a Pharisee. 
He declares this after he had become a good man. " I verily 
thought that I ought to do many things contrary to the name of 
Jems of Nazareth.^^ Yet Saul, the boasting Pharisee, when 
the Holy Ghost brought genuine conviction to his conscience, 
Tinequivocally condemned himself, both for the conduct of hi^ 
life, and his blindness with regard to the true character of his 
heart. " I was alive without the law o?ice, but when the com- 
mandmeut came, sin revit^ed, and I died.^^ He is now ready 
to call himself the chief of sinners. And this, notwithstanding 
be had been as punctilious an observer of the externals of 
religion, as any man that lived in his day. He became so 
deeply convinced of his guilt, that he gave up all for lost, so 
far as regarded his ability to effect deliverance for him- 
self. 

Every age of the christian church has furnished a cloud of 
witnesses, whose experience accords with that of the great 
apostle to the Gentiles. Nor need we confine ourselves to 
the experience of the people of God, to prove, that when 
men see their true character, they see that they are sinners. 
Thousands, who have resisted Gonviction all their days, and 



2r5 

Iiave laboured to persuade themselves, that all that the peo- 
ple of God have professed to feel on the subject of their de- 
pravity, has been nothing hut enthusiasm and delusion^ 
when brought to the bed of death, and called to look into 
eternity, as a world of wonders just ready to open upon them, 
have nevertheless, suddenly been awakened to a conviction of 
their unprepared state, and have groaned away their life, un- 
der an agonizing sense of the utter sinfulness of their hearts, 
and a fearful apprehension ot future wo. 

A vague and unfeeling acknowledgment, that we are sin* 
ners, is not sufficient for us, my friends. Wr nevpr shall see 
our true character, as God sees it, until we come to such a 
sense of our vileness and guilt, as to see that there is nothing 
good in our hearts towards God ; nothing upon which his holy 
eye can look with complacency ; nothing that can engage the 
affection of his heart. 

It is a vain effort we are making, to cover our sins from the 
sight of our own eyes. We may indeed be successful, through 
the whole night of time ; but how dreadful will our horrour 
be, when, in the hght of eternity, we shall see our true charac- 
ter^ and learn, that we are altogether guilty in the sight of a ho- 
ly God. 

I have no doubt, that multitudes are under the necessity of 
warring it with their consciences, all their life long, to keep 
their eyes closed to a discovery of their true character ; and 
that their way to the pit of despair, is every step of it battle 
ground ; and alas, how dreadful will the end be, when they 
shall End that they have shed their own life's blood for e-ternitv; 



216 

We remark— 

2. That when men become convinced that they are sin - 
ners, they will see their need of mercy. The convicted 
publican felt this — His eye was opened upon his true char- 
acter. The effect of it was, to inspire him at the same time, 
with a very solemn sense of the majesty, and purity of God, 
ajid of his own guilty and helpless condition. 

His object, doubtless, in going up to the temple, was to seek 
relief from the agony of conviction which he felt. We may 
easily imagine his distress to be growing upon him, and a 
sense of his vilpness to weigh down his spirit, at every step 
he takes towards the holy place, where God had vouchsafed 
to lend a listening ear to the supplications of his people. But 
he does not feel, that he has any right to expect divine favour. 
He is ready to acknowledge, that he has justly forfeited all 
claim, even to a gracious hearing. So exceedingly is his heart 
oppressed with a sense of his vilen^ss, that he stands afar off, 
in some obscure part of the temple, and here, under the deep= 
est agitation of feeling, like one who had received the sen- 
tence of condemnation, and who felt it just, with his eye fixed 
upon the earth, he smites upon his breast, and cries for mer- 
cy. But why did he cry for mercy ? For the same reason 
that you will my friends, when God shall let light in upon 
your soul, and set conviction home upon you. He saw that 
he was undone. All hope of deliverance from any other 
source, than that of infinite mercy, had fled. His sense of 
guilt pressed him down. He felt himself sinking, fast sinking 
te the place of wo, from which there was, in his view, no re- 



217 

covery. He had no defence to set up — Self condemned, he 
had nothing to say in extenuation of his guilt. All his vain 
excuses, with which in former periods of his life he had sat- 
isfied himself, were taken from him, and he was left a help- 
less, guilty dependent on sovereign mercy. He now saw his 
need of that which before he had not thought worthy his no- 
tice. When God had warned him, he had disregarded. 
When God addressed him as a condemned criminal, and had 
invited him to lay hold on his outstretched arm, that he 
might escape the wrath to come, he had treated with con- 
tempt the condescensions of mercy. He did, what I am con- 
strained to say, every one of my poor impenitent hearers is 
doing now. He made his heart stout against God, and trea- 
ted the mercy of his Maker with proud, and haughty indiffer- 
ence. Bui he was brought to discover and feel his guilt, and 
danger. Under the most solemn sense of his heil desert, he 
is brought to see his need of the mercy he had before con- 
temned, and his dependence on that almighty arm, which he 
had hitherto disregarded. God grant, that those who now hear 
me, may have their eyes open, to discover their need of mer- 
cy, before it shall be for ever too late. 

My dear friends, how do you expect to be saved, if you are 
ever saved ? Is not God your only helper ? Is there any arm 
besides his, that can reach your case ? If brought by, and by, 
into his presence, what think you will be your feelings ? You 
know now, what you think, and how you speak and feel 
about the Bible, and the professed friends of Jesus Christ. 
You now, doubtless, some of you, are ready to condemn the 



218 

ebildren of Gocl, and speak hard things of them, and feet 
bitter things towards chem. Suppose there pre some who 
profess Christ, and yet do not act in accordance with what 
the Scriptures enjoin, and we even acknowledge them hypo- 
crites ; you will not say, that it is religion that makes them 
so. Religion, it will be allowed on all hands, makes some . 
men good. It makes them men of praj^er, of excellent example, 
and faithful in discharging their duties, in all the departments 
of social, and civil life. Does God look upon such with pleas- 
ure ? Can he then view characters of an opposite descrip- 
tion with equal pleasure think you ? And do you now serious- 
ly believe, that if you ever get to heaven, you will think and 
talk about religion as you now do ? and feel towards its 
friends, as you now sometimes feel ? If you think you shall 
not : If you think the heavenly temper and spirit will differ, 
very essentially, from your present feelings, with regard to 
the particulars I have just named, may I tenderly ask — Can 
the temper and feelings you now indulge, and the course you 
now pursue, be a proper preparative for heaven ? Can you 
believe that God loves such a temper and feelings, and such 
a course now ? If you cannot, and yet feel that all your 
hopes rest on him, and that without him you cannot expect 
to be saved. — Is it possible that you are now in the way of 
salvation, while you neglect the performance of known duty, 
and take pleasure in those things, which your own ingenuous- 
ness forces you to acknowledge cannot be pleasing to God ? 
Those of all men on earth, do in fact lie at mercy's door, 
who expect to go to heaven, and yet do nothing to cultivate 



219 

the temper of heaven, nor any thing in obedience to the will 
of heaven's King. 

How delusive, and vain, as well as indefinite, unsettled and 
unsatisfying your hope heaven 1 How low too, your ideas 
of its enjoyments ! You think there will be a sort of refined 
happiness there, adapted to our animal natures ; and by what 
you are capable of enjoying in this respect in this world, you 
form a notion of what will constitute the felicity of the upper 
world. 

But alas, my friends, you will never know what heaven is, 
until you are brought to feel the bitterness of soul, which an 
awakened consciousness of guilt produces ; nor will you ever 
be brought duly to appreciate the infinite kindness and com- 
passion of God, U'ntil, under a sense of your |ost and perishing 
condition as sinners, ready, in prospect of the scenes of the 
future world, to sink into despair, you feel your need of the 
sovereign, and gracious interposition of the infinitely blessed 
God and Saviour. 

We remark — 

3. When sinners are brought to see that they must perish 
without the help of God, they will cry to him for help. Thus 
did the publican. His heart went out after God. His only 
plea was mercy. He had nothing in himself to offer as a rea- 
son that God should show mercy. He threw himself unre- 
servedly into God's hands. Every other refuge and resource 
failed him. He felt that he had sinned aguinst heaven. He 
was influenced by the same spirit that actuated the prodigal, 
when he said — Father I have sinned against heaven and in 



220 

thy sighty and am no more worthy to be called thy son, make me 
as thine hired servant.''^ 

Every true penitent is ready to leave it with God to dis- 
pose of him. He has nothing to ask, as a matter of merit. 

The cry of the publican teaches us that he had abandoned 
all his self-confidence ; that he had fully condemned himself, 
and justified God. 

The experience of penitent sinners in every age, com*- 
pares with the feelings expressed by the publican. And even 
advanced Christians can testify, that they are always ready to 
adopt his language, when they look at their own hearts, and at 
their personal deserts ; and I doubt not, that very many, who 
have made extensive progress in the divine life, have been 
constrained often to cry, with more intenseness and ardour, 
and with deeper conviction of their guilt, than they felt, 
when first they were brought to see their true character — 
God be merciful to us sinners.''^ 

David, under a very deep sense of his guilt and ill desert, 
pleads with his Maker — " Have mercy upon me, O God, accor- 
ding to thy loving kindness ; according to the midtitnde of thy 
tender mercies, blot out my transgressions.''^ 

I do not know that it is possible for a child of God, to be 
brought into a more tender, and humble frame of mind, than 
that which arises from a sight and sense of his sinfulness, and 
of his entire dependence on divine mercy. Is he sometimes 
elevated with the joy of hope ? He cannot, if he remembers 
the deceitfulness of the heart, but rejoice with trembling. 
He hardly dares indulge the thought, that so guilty a creature 



221 

as he is, can experience the joy of the spirit of adoption : 
But when, under an afflicting consciousness of his guilt and ill 
desert, he can throw himself on the mercy of his God and 
Judge, and lie at the feet of gracious sovereignty, he is less 
fearful of being deceived. He has a more deep, and full 
sense, of his being, where he ought to be ; and from this 
spot, he can look with a mild eye, and contemplate with a ten- 
der, melting feeling of soul, the infinite condescensions of di- 
vine compassion and forbearance, and lie in quiet, at the feet 
of sovereign, adorable mercy. At the feet of this mercy, must 
every sinner be brought voluntarily to cast himself, if he 
would ever indulge the hope of pardon. But no sinner will 
do this, until he is brought to feel, that his ruin is unavoidable 
without it. Nor has any sinner under such a state of feeling, 
ever cast himself in vain upon the mercy of his Maker. Ma- 
ny have plead with God, that he would show them mercy, 
when they have been alarmed at the consequences of sin, 
when they have been influenced by the fear of endless mis- 
* ery : But there is a difference between being moved, from a 
sense of sin, and of a just desert of punishment, and a dread 
apprehension of suffering only, to cry for meriy. The 
worst ^f beings may cry for mercy, for the sake of being re- 
lieved from torment. The dread of pain, is a feeling, deeply 
rooted in the selfishness of our natures. But where "the cry 
for mercy, arises from a sense of ill desert, by reason of a 
deep conviction of sin, it is not the prospect of suffering that 
occasions distress of mind ; it is the consciousness oi guilt, as 
justly exposing to suffering. 



222 

The truly humbled and genuine penitent comes as his owti 
accuser, as the witness against himself, pronounces his own 
sentence of condemnation, and then, under the overwhelming 
impression that nothing but mercy can reach his case, awaits 
the decision of his Judge. 

Have you ever done so, my impenitent friends ? O, will 
you eVer do so ? Where must you find your portion in eter- 
nity if you do not ? I remember, that one did cry from the 
midst of tormenting flame in the eternal world — " Father 
Ahraham,hcive mercy on me, and send Lazarus that he may dip 
the tip of his finger in water and cool my tongue.''"' Here was 
a cry for mercy that was not heard. It was the unavailing cry 
of a sinner in despair. And what did he ask ? Not that his 
soul might be delivered from the place of his suffering. To 
this, his agony would have driven him, if in his view, there 
had been the least pro^^pect of success. He who was in the 
torments of another world felt that there was no hope of de- 
liverance ; but he did hope that a drop of cold water might 
have been imparled. In this request, however, a request 
that seems to address itself^most powerfully, to every feeling 
of sympathy and benevolence, he was not heard. He com- 
plains of his sufferings, but not of his sins. He feels his pain, 
but says nothing of his guilt. 

Perhaps some who hear me, have raised an unavailing cry 
to God, under a state of feeling, very similar to that of the 
rich man. You have been reduced to a bed of sickness. 
Death has looked you in the face. A dread eternity has ap- 
peared to be just opening upon you. You expected shortly 



223 

go, and appear before your Judge. You felt yourselves 
unprepared. You raised your cry for mercy. You entrea- 
ted that your life might be spared you, and promised — I will 
not say what — You know, and God knows. In a little while 
death will come again, and not only look upon you, but will 
fasten, also, his arrow, in your heart. You will then look 
again to God. You will raise again your cry for mercy. 
Will you promise again ? Will you dare think that God will 
believe you ? The mercy you seek after, consists in being 
saved from suffering, not from sin. Such cries for mercy, 
God cannot hear. He hates sin with a perfect hatred, and he 
will only regard those, who, like the publican, feel that they 
are sinners, that they deserve to die, and are ready to throw 
themselves into the hands of sovereign, adorable mercy. To 
this mercy, in the name of the God of love, would I most ten= 
4erly commend your souls. 



^' Say ye to the righteous, that it shall be well with him ; foit 
they shall eat the fruit of their doings. Wo unto the wicked^ 
it shall be ill with him ; for the reward of his hands shall be 
given him.'^ Isaiah, iii. 10, 11. 

The inhabitants of Jerusalem and Judah at the time this 
prophecy was delivered, were exceedingly corrupt. They 
had so far departed from God, that he had given them up to 
become a prey to their enemies. The immediate precursors 
to the ruin threatened, are mentioned in the preceding con- 
text. 

" For, behold, the Lord, the Lord of hosts, doth take away 
from Jerusalem, and from Judah, the stay, and the staffs the 
whole stay of bread, and the whole stay of water. The mighty 
man, and the man of war, the judge, and the prophet, and the 
prudent, and the ancient. The captain of fifty, and the honour- 
able man, and the counsellor, and the cunning artificer, and the 
eloquent orator. And J will give children to be their princes^ 
and babes shall rule over them.^'' " Wo unto thdr soul ! for 
they have rewarded evil unto themselves " 



226 

The ruin here threatened was accomphshed by the Chal- 
deans, and is very pathetically described by Jeremiah in his 
lamentations. 

But in this time of his wrath, God did not forget his peo- 
ple, those who sighed for the abominations done in the land : 
and he hence instructs the prophet to speak comfortably to 
them, as in the language of the text — " Say ye to the righteous, 
that it shall be well with him, for they shall eat the fruit of their 
doing s,^^ 

The dispensations of divine providence towards the na- 
tions of the earth, are of a retributive character ; and although 
the good, may sometimes suffer during a period of general 
national calamity, yet, may they expect, according to the prom- 
ise of God, that he will sanctify their affliction to them, so 
that they shall see, and acknowledge his hand of mercy, and 
find in all his dealings towards them, increasing ground of 
confidence, in his holy and wise administration. 

But the regard which God exercises towards the righteous, 
and his abhorrence of the wicked, will be in a very striking 
and affecting manner displayed, on the great day af final retri- 
bution, when every individual of the human family, shall ap- 
pear before the judgement seat of Christ, that he may " re- 
ceive according to the deeds done in the hody,^ whether they 
have been good, or whether they have been evil^ Then, both 
the blessing, and the wo pronounced in the text, shall be ex- 
perienced respectively, by the persons on whom they are 
pronounced. 



227 

As there is a difference in their character^ so will there be 
a difference in their end^ between the righieouSf and the wick- 
ed, - ■ 

It is my design at this time to call your attention — 

To THE DIFFERENCE THERE IS, BETWEEN THE RIGHTEOUS5 
AND THE WICKED IN THEIR CHARACTER, AND THEIR END. 

I. Their character. 

1. The character of the righteous, as exhibited in the 
Scriptures. 

They are represented as loving God, and therefore de- 
parting from evil. The tender regard which the righteous 
feel towards God, excites them to watchfulness and prayer ; 
and they are afraid of offending their Maker. They are God's 
special, and chosen friends. They are called holy, saints, 
sanctified ones, God's people, God's beloved, his elect, his 
jewels, his sons, and his daughters. They are spoken of as 
having been purified, and sanctified, by the Spirit of God. 
They have an understanding in divine things. They have 
peculiar views of God's holy character, and peculiar feeling* 
towards him. They have some genuine gratitude, for what 
they receive at the hand of their heavenly King, They love 
what he loves, and hate what he hates. They find their 
pleasure, in subordinating their will, to the will of God ; and 
desire in all things, to be disposed of according to his pleas- 
are. 

2. The character of the wicked. 

It is different in every one of the particulars just named, from 
the character of the righteous. The wicked hate Gotl, and tak^ 



pleasure in iniquity. Their hatred towards his holy character 
leads them to manifest their opposition, by disregarding his law, 
and expressing contempt for his authority. They are not 
afraid of offending God. They make light of sin ; and trifle 
with the solemn sanctions of God's word. They both deny, 
and hate, the distinction which tae Bible very clearly makes, 
between the righteous, and the wicked, between saints, and 
sinners. They are called unholy, unclean, earthly, sensual, 
devilish, men of reprobate minds, without understanding, 
without natural affection, implacable, unmerciful, haters of 
good things, lovers of themselves, more than lovers of God. 
They are said to take pleasure in unrighteousness, to hate 
their neighbours, who are more righteous than they. They 
hate what God loves, and love what God hates. They do not 
desire to retain a knowledge of God in their mindg. Their 
opposition, to his holy, and excellent character, and govern- 
ment, is such, that they wish in their heart, there were no 
God. They have no knowledge of the beauty and excellen- 
cy of holiness ; and there are no views of God that please 
them, but those which make him altogether such an one as 
themselves. 

We may notice then, two specifick and prominent points of 
difference, between the righteous, and the wicked ; and these 
constitute the ground of that difference, which marks the 
feelings of their hearts, and the conduct of their lives ; and 
also of the difference in the treatment which God will extend 
to them. 

1. The righteous have been born again. The wicked 
have not. 



229 

When I say that the righteous have been born again, 
I mean, that they have been renewed, and sanctified, by 
the power of the Holy Ghost. The consequence of this 
renewal is, that they are different in the feelings of their 
hearts, from what they were before. They are changed and 
altered persons. They are led by a different spirit, even the 
Spirit of God. Their bodies are temples of the Holy Ghost. 
He dwells in them, influences them, and purifies them, even 
as Gocl is pure. They are partakers of the divine nature. 
They are made spiritually alive to God, They are new 
creatures. They have been created anew in Christ Jesus, 
by the power of the Eternal Spirit. 

But the wicked have never experienced this change. They 
are still, in that unsanctified, and impure state, in which they 
were born. Before regeneration, the righteous were as the 
wicked now are. They too, were dead in trespasses and 
sins ; but they have been washed, they have been sanctified, 
they have been purified, by the blood of the Lord Jesus, and 
by the Spirit of God. The wicked differ from them, in that 
they are still in their natural sinful state. Their hearts are 
totally selfish, and corrupt. They have no right feelings 
towards God, nor any just and true views of his holy and ex- 
cellent character. Every sentiment, and feeling of their 
soul, is hostihty to God, and his truth. They are not led by 
the Spirit of God. They have never experienced the mo- 
tions of the Spirit. They are still in the gall of bitterness, 
and in the bonds of iniquity, without God, and withotft hope 
in the worI4. 



2o0 

We notice a specifick difference between ttie rigliteous 
and the wicked— 

2. In that the former have some holiness, and that the 
latter have none. 

Before regeneration, all are alike destitute of holiness : 
although all may not be equally great sinners. There are 
doubtless, among the impenitent, those who are more gross- 
ly wicked and vile than others ; but there are none of the 
impenitent, who have any holiness. There is nothing, in 
the heart of a single unrenewed sinner, that God can look 
upon with complacency. But those who have been born 
again, have some holiness, something that is like God, and 
that God can love, and approve. 

There is doubtless, a great deal of imperfection and sin in 
the best of God's people. In the present life the saints are 
sanctified but in part ; but they are in some respects such, as 
to please God. He sees something good and lovely in them. 
They bear the image of the Lord Jesus. They are in many 
respects like their risen Saviour. Because they have some 
holiness, God loves them. Through the power of the Holy 
Ghost, they have been renewed, and by faith united to the 
Redeemer ; and as God loves the Son, so he loves also those 
who belong to the Son ; as he loves him that hath begotten, 
so he loves also those that are begotten. 

The righteous, having been made partakers of the divine 
nature, by regeneration, bear a resemblance to God. This 
resemblance God loves. So far as they resemble God, they 
differ from sinners, who bear no resemblance to God. They 



231 

are utterly destitute of every moral excellency. All their 
feelings and exercises are wholly, and only sinful ; and thence 
offensive to God. They never have a holy desire. They 
never perform a single action, from motives which God can 
approve. All their desires and feelings are totally selfish. 
The righteous have some benevolent feelings. The wicked 
have none. The righteous do some things from a pure re- 
gard to the glory of God. The wicked do none. The right- 
eous are sometimes disinterested. The wicked never are. 
The righteous submit to God. The wicked never do ; but 
always desire to subordinate the glory of God, to their own. 
selfish, and corrupt views, and feelings. Because, therefore, 
there is something good in the righteous, God loves them. 
Because there is nothing good in the wicked, but every one 
of their affections ar« selfish and corrupt, God hates them. 

The Holy Spirit has employed peculiar imagery, and forms 
of expression to distinguish the righteous from the wicked. 
The former he calls, the children of the day, and of light ; 
the latter,, the children of the night, and of darkness. The 
former he calls, the children of God, the sons and daughters x 
of the Lord Almighty ; the latter, the children of the devil, 
the children of the wicked one. The former he calls, heirs 
of God, and joint heirs with Jesus Christ ; the latter, heirs 
of perdition, vessels of wrath, fitted to destruction. 

It might be expected, that persons, differing so widely in 
i heir character, should differ also, widely in their end. 

Hence we briefly contemplate— 

n. The Er^D OF THE RIGHTEOUS AND THE WICKED. 



232 

Whilst throughout the Scripture, we see the character 
of the righteous, and the character of the wicked, ex- 
hibited in the light of contrast, so in the same manner, is 
their end brought into view. It shall be well with the right- 
eous, when the end of all things shall have come ; and then 
too, for the first time, shall the wicked know, to the full ex- 
tent, the nature of that wo, which the lips of the holy God 
have pronounced against them. " Light is so-jcnfor the right- 
eous and gladness for the upright in heart.'''* " Mark the per- 
fect many and behold the upright^ for the end of that man is 
peace.''^ Christ has gone to prepare mansions for his friends ; 
and when he shall come to judge the world, he will take them 
to dwell with him in the mansions which he shall have pre- 
pared. The end of the righteous is eternal life. When 
they die, they shall be with Christ, and behold his glory, and 
participate in all the blessedness of the heavenly world. In 
the morning of the resurrection they shall " awake to ever- 
lasting life.''' God will smile upon them in eternal day ; and 
they shall be for ever "^/ZecZ his fulness.^' But not 

so the end of the wicked. Their light shall be turned into 
darkness ; and their joy, into sorrow and heaviness of heart. 

Their end is destruction.'' They are kept unto " the day 
of the perdition of ungodly men.'' Reserved of God, " unto 
the day of judgement to be punished." They shall be brought 
forth to the day of wrath. They shall awake " to shame and 
everlasting contempt." They shall " come forth unto the res^ 
vrrection of damnation. 



283 
REMARKS. 

1. We learn, that there is, in the view of God, an essential 
difference between the righteous, and the wicked. HoweTer 
unwilling men may be, to acknowledge this difference to exist, 
yet God declares that it does exist. His decision is suppor^;- 
ed too, by tfiat consciousness of guilt, which sinners feel ; 
and by their fears, and disquietudes, when, under any cir- 
cumstances in providence, they are forced to look at their 
character, and thpir mnditinn of responsibility, and to antici- 
pate their future destiny. 

Nor is it an evidence, for the truth of that distinction, which 
the Spirit of God has made, between the righteous, and the 
wicked, that is to be lightly passed by, that the wicked hate, 
and oppose, all those truths of the Bible, which in any meas- 
ure involve this distinction. They love to talk of heaven and 
happiness, and of the goodness and mercy of God. Their 
selfish desire for safety and comfort, renders such subjects of 
conversation pleasing to them. But not a truth is pleasing^ 
that brings into view, the necessity of a preparation for heav- 
en, nor that speaks of the retributions of eternity. They do 
not love to be told, that it is necessary, that God should make 
a difference between the righteous and the wicked, in his 
treatment of them, to support the moral rectitude of his char- 
acter. Men of reprobate minds, and reprobate lives, love to 
speak of the goodness of God ; and of the kindness, and ten- 
derness of his heart ; but they never stop to inquire, wheth- 
er the amiableness and purity of his character can be sustain- 
ed, and whether he would really be a good being, if he should 



treat all men alike, without regard to character ? Hence, we 
see persons of this description, opposing the doctrine of re- 
generation. It necessarily involves, the doctrine of depravity j 
it implies that men, without this change, are unfit for heaven, 
and as a necessary consequence, are exposed^ to the wrath^ 
with which God threatens the finally impenitent. 

Now, from the character drawn of the wicked, hy the un- 
erring Spirit of God, we might easily infer, that they would 
feel, towards all thase great trutho that ©xKibit their charac- 
ter, and pour light upon the subject of their future destiny^ 
just as we see that they do feel. What the Saviour said to 
the Jews is true of every impenttent sinner, ^' Because IteU 
you the truths ye believe me not.''^ 

But, whatever may be the views and feelings of sinners oa 
the subject, God has declared, that there is a very great, and 
essential difference, between the righteous, and the wicked ; 
and that both the righteous, and the wicked shall one day, 
discern this dijGference. 

Let us labour to persuade ourselves, my dear friends, that 
the view^s of God, with regard to our character and destiny, 
are more agreeable to the truth of the case, than our own are. 
The reluctance with which w^e believe, what God has said, 
and our opposition of heart to his truth, should be an alarming 
evidence to us, that God knows our hearts, better than we 
know them ; and also, that he has exhibited our true char- 
acter, since he has told us, that in our unsanctified heart, we 
should feel, and act, towards the truth, precisely as we do, 

[our opposition to the truth, we have evidence to the trutb 



itself; and God has a witness with which to confront as, in 
the day of final trial, that will awaken the deepest remorse, 
and the keenest anguish in our bosom. 

We cannot, my friends, without destroying the moral ex- 
cellency of the Divine character, and denying the Bible, avoid 
the admission of the truths which have now been exhibited. 
God declares that there is a difference between the charac- 
ters of men in this world, and that on this difference will be 
founded, the difference of treatment, which he will extend to 
them in eternity. In the eye of God this difference must be 
real, essential, and exceedingly great, as the most solemn con- 
sequences for eternity are based upon it. 

It is on this difference of character, that is founded the great 
doctrine of future retribution. This difference, God will bring 
into view, as the righteous moral governour, when he shall 
judge the world. Must it not then, since the infinite joys, or 
endless sorrows of the future world, are to be determined by 
it, be, in the eye of God, a great, essential, and solemn distinc- 
tion ? And how, my friends, ought you, and I to feel about it ? 
It is a distinction that relates to us personally ; and that involves, 
our dearest interests for eternity. Shall we not look at it ? 
Shall me not take the side of God ? And now while there is 
hope, turn to him, with all our heart, and with all our soul ? 

2. If, as we have seen, this difference between the right- 
eous and the wicked is real, and essential, in the eye of God, 
then, as God must uniformly, be the friend of holiness, and 
the enemy to sin, he must treat the righteous and the wicked - 
differently, in the state ofretribution* 



236 

There are many reasons to assign, that are very obvious, 
to justify the divine procedure towards the righteous and the 
wicked, in this world, in that, in his treatment of them here, 
we do not see this difference recognized ; but none of these 
reasons would justify a similar treatment of them, when they 
shall have closed their probation, and shall have entered upon 
the state of retribution. — That, in the eternal world, he may 
exhibit and support, the purity of his nature, and the moral 
rectitude of his government, God will treat all his creatures 
according to their true character ; and thence we are taught, 
by the Eternal Spirit, with respect to the treatment which 
men will receive at the hand of God, at that interesting pe- 
riod, when he shall judge the world, that " he that is righteous 
shall be righteous stilly and he that is holy^ shall beholy still, and 
he that is unjust, shall be unjust still, and he that is filthy, shall 
he filthy still. ''^ 

With what solemn force are we thence brought to notice — 
3. The great and awful changes, and reverses, that will 
ta1ce place in eternity. Many, who have been honoured here, 
will there be covered with shame, and everlasting contempt. 
How little will this world look then, to those who fix their 
hearts upon it now. How suddenly, and for ever, will a peri- 
od be put, to all the joys and pleasures of this life. Every 
feeling, and desire, that does not fix, and centre on God, will 
then be disappointed, and frustrated. Every earthly hope 
shall perish. All the methods of present gratification to sin-^ 
ners, shall cease to exist. The festivities and amusements of 
time, are infinitely too impure, to engage a thought, or awaken 



237 

an emotion, in the other world. What will the sons and 
daughters of gayety, and mirth, and dissipation, and folly do, 
when they shall stand before God ? Who ever thought of 
spreading the festive board in hell ? or of drawing out, for 
the sake of amusement, the gaming table in heaven ? What 
will become of those, who shaped their religion in this world, 
so as to gratify a corrupt taste, when they shall find, that the 
joy of heaven consists, in holy love to God, and that amid the 
agonies of the pit, no kind and soothing sympathies will ever 
be exercised, nor will there be felt, for the most transient mo- 
ment, the smallest amount of pleasure, and of ease ? Whilst 
the righteous, many of whom are now in poverty, and are suf- 
fering under oppression, shall shine forth in the kingdom of 
their Father, as the stars for ever and ever ; the wicked, who 
live at ease, who care nothing for Christ, nor his cause, who 
sport themselves with their own deceivings, shall lie down in 
sorrow, and weep, and wail, during the long eternity of their 
wretchedness, under the wrath of the Lord God Almighty, 
and the Lamb. 

4. From what has been said, it appears, that in the eye of 
God, there can be but two descriptions of characters, now 
<;omposing this audience. There are indeed diversities of 
talents, endowments, and circumstances, equal, almost, to the 
number of individuals who hear me. But as it regards their 
moral character, they can be divided into two classes only. 
Every one is either a saint, or a sinner ; and a friend of 
Jesus Christ, or an enemy ; an heir of glory, or a son of per- 
dition. 



238 

Some who now number with God's enemies, may yet be-^ 
€ome his friends : But in their present character, they are 
either with Christ, or against him ; and should we all now be 
summoned to appear before the throne of judgement, in our 
present character, and with our present views, and feelings, 
our destiny in eternity, would be with that class, with which, 
in the judgement of God, we are now connected. 

Hence we would observe — 

6. That every one, who will honestly apply himself 
to the work, may determine, to which class he be- 
longs. 

There is a great, and wide difference, as we have seen, be- 
tween the righteous and the wicked. This difference is not 
a matter of human device. God himself has drawn the great 
outlines of the humin character, as it is by nature, unchang- 
ed, and uninfluenced by the sanctifying operations of his Spir- 
it. He has brought into view, also, all those features of the 
new man, by which he is distinguished, from the impenitent 
and unbelieving. By applying the characteristick description, 
that God has given, of the righteous, and the wicked, it can in 
general, be no difficult matter for us to decide, whether we 
are of the number of his friends, or his enemies. Where do 
you find your pleasure, my dear friends ? In this world ? In 
its pastimes ? its riches ? its honours ? and its gratifications ? 
or in God ? in holy reverence for his name and authority ? 
in prayer ? in the duties of religion ? and in the growing hope 
of immortal life and glory ? O make the inquiry, and decide 
now, as under the eye of God. 



239 

Finally, You are urged to this now, that if you shall dis- 
cover on the one hand, that you are without hope, and that a 
fearful doom awaits you, if you remain as you now are, you 
may betimes, betake yourselves to the refuge provided in the 
gospel : And on the other hand, if you sh-^ll come to the de- 
lightful conclusion, that your heart is reconciled to God ; 
moved by the consolations of your hope, and in the prospect 
of the exceeding weight of glory that is in reserve for you, 
you may double your diligence, in the cause of your Lord 
and Master, and influenced by a holy and tender sohcitude 
for the salvation of your friends around you, may invite them 
to the Lord Jesus Christ, that they too may be saved. 

If what God has said, respecting the character and end of 
the righteous, and the wicked, be true, what a world lies 
before us ? To what an end are we all pressing our way ? 
In closing my interview, with my dying auditors, at this time, 
I feel myself impelled, by my oath of fidelity, to your God 
and mine, to address to you, the solemn language of the text, 
that you may be encouraged, or warned, according to your 
respective characters, as you all know, they must appear be- 
fore God. O righteoas man, it shall be well with you, for 
you shall eat of the fruit of your doings. O wicked man, it 
shall be ill with you, for the reward of youi: hands shall bje 
given you. 



®®mm<iir sit* 



« We will hear thee again of this matter.''^ 

Acts, xvii, S2. 

It is very pleasing to observe, by what peculiar, and often 
times, unexpected means, God, in his wise and holy provi- 
dence, made way for the spread of the gospel, in the primi- 
tive ages of Christianity. 

Paul had been preaching at Thessalonica for a time, when 
the wicked Jews began to raise a persecution against him, and 
so far succeeded, that it was thought expedient for him to de- 
part. Accordingly he went to Berea, a neighbouring city. 
Here he was kindly received, and found in the inhabitants, a 
more inquiring and teachable spirit. Many persons of repu- 
tation, and influence, were brought to embrace the truth ; 
and a wide door for usefulness seemed to be opening. 

But the restless spirit of persecution, and of hatred to the 
truth, that had driven him from Thessalonica, now drove him 
also, from Berea. He was brought by some Christian friends, 
to Athens, the most renowned city of antiquity, the seat of 
science, the theatre of eloquence, and the senate of the world. 

E E 



Paul was the very man, of all the disciples of Christ, to 
preach in such a place, and to a people, boasting themselves 
of their wisdom, fond of change, and pursuing with enthusias- 
tick ardour, every new speculation in philosophy. 

In consequence of reasoning with the Jews in their syna- 
gogues, and conversing with those that he met in the markets, 
he was shortly brought under the notice and observation, of 
the Epicurian and Stoical phylosophers. The doctrines 
v/hich he taught, were so widely different from theirs, and 
were so eminently calculated to expose the folly of idolatry, 
that they felt disposed to have an exhibition of his sentiments 
before the people. For this purpose, they brought him to 
Areopagus, a place, where they held publick assemblies, that 
they might know, what new doctrine it was, that he taught. 

Standing in the midst of Mars-hill, surrounded with the 
pride, and learning of Athens, he opens upon them with an 
address, well befitting the pupil of Gamaliel, and heaven's 
chosen apostle to the Gentiles. He adapts his introductory 
remarks, to the circumstances, and characters of his hearers ; 
and having, by a most happy allusion to their own devotion, 
directed their attention to the one only living, and true God, 
and proved that their idolatry was degrading to their rational 
natures, he preaches to them repentance, the resurrection 
from the dead, and a final judgement. 

Having opened upon his speculating audience, with these 
three important articles of the Christian faith, he had reached 
forbidden ground. His philosophical auditors, were opposed 
t'» his doctrines. 



243 

The Epicurians denied a state of future rewards and pun- 
ishments ; thought the gods were very much like themselves, 
Contented with the felicities of their own superiour world ,and 
loo indolent, to take any special concern, in the affairs of the 
inhabitants of this. The Stoicks, on the other hand, believ' 
ed the gods bound by unchanging fate. They pretended not 
only to govern, but even, almost to extinguish the human pas- 
sions. They were self conceited boasters ; proud of their 
virtues, and felt themselves able to attain to an excellency 
and perfection of character, that should render them superi- 
our not only to the gods, but also to that eternal fate, which 
controlled the gods themselves. They did not deny the doc- 
trine of a future state, but their views on this subject were 
exceedingly dark and unsettled. 

The text exhibits the effect, that Paul's doctrine had' 
on his curious, self-wise, speculating hearers. And -when 
they heard of the resurrection of the dead, some mocked, 
and others said, zise will hear thee again of this mat^ 
terr 

The Epicurians treated the subject, with contemptuous- 
levity and ridicule ; but the Stoicks, in accordance with the 
gravity of their philosophy, with a show of civility, excused 
themselves from any farther attention for the present, by say- 
ing, that they would hear him again. Thus they interrupted^ 
the apostle in the course of his discussion, and refused to lis- 
ten to the evidence, which doubtless he was prepared to ex- 
hibit, in support of those great and important traths Qf the 
gospel, which he had propounded. 



244. 

The sentiment, to which I shall invite your attention at this 
time, as founded on the text, and its connexions, is the follow- 
ing— 

The conduct of men, in rejecting the gospel, without 
examining the evidence by which it is supported, is 
criminal, irrational, and dangerous. 

In illustrating, and confirming this sentiment, we shall show : 

I. Who THOSE are, that may be said to reject the 

GOSPEL. 

II. That their conduct is criminal, irrational, an© 

DANGEROUS. 

I. I SHALL SHOW WHO THOSE ARE, THAT MAY BE SAID TO 
REJECT THE GOSPEL. 

All men of profane and immoral lives, who never wait on 
God in his house, and live in a state of entire stupidity and in- 
difference about their souls, reject the gospel. Such persons 
evidently live contrary to God in all things. Their habits and 
course of living are directly opposite to what the gospel re- 
quires. In the way which they are pursuing, they cannot 
expect the smallest benefit from the gospel. So far from it, 
that they are exposed to the wrath which it threatens against 
all ungodliness, and unrighteousness of men. Those, who do 
not live, in some measure, as the gospel requires, can have no 
claim to be considered, as among the number of those, who 
accept of it. 

But more particularly — 

1. Those reject the gospel, who, though they profess t» 
believe it, yet accommodate it to their own views, and d© 



245 

not saflfer it to controul their passions, or govern their eon- 
duct. 

Men are very ready to suppose, that some allowance will 
be made in their case, for what they consider peculiarity of 
circumstances : And often, when they violate the letter, of 
what the gospel requires, they yet do not consider themselves 
very guilty, because they think their intentions were not bad, 
and that they were not influenced by any feelings of direct 
Mstility to the gospel. Under this impression, they persuade 
themselves that the gospel will not condemn them for what 
they deem their unintentional violations of its requirements, 
and so, they comfort themselves with the persuasion, that 
their case is hopeful. 

Men, who hold these loose, and vague views of the gospel, 
not unfrequently, indulge themselves in exceedingly unwar- 
rantable practices, while at the same time, they would be 
very unwilling to be ranked with those, who reject the gos- 
pel. The truth is, they have adopted such sentiments about 
the gospel, as make it a system of little, or no self-denial ; a 
system, that looks upon their transgressions, rather as infirmi- 
ties, than crimes. They do not realize, that the gospel ad- 
dresses itself, altogether, to the heart. That it requires, that 
men should love God supremely ; and that they should evi- 
dence their love, by the obedience of their lives, and their 
entire submission, in all things, to his will. 

2. Those reject the gospel, who, forgetting that it is a 
system of grace, think to secure heaven, by a correct moral 
deportment. That temper of heart which the gospel re- 



246' 

quires will always exhibit itself, by a correct moral deport- 
ment ; and without a holy life, no one can, consistently, in- 
dulge the hope, that his heart has been renewed. But cor- 
rectness and propriety of external conduct is not conclusive 
evidence, that the heart is right with God. Some men, who 
have openly rejected divine revelation, and have been simple 
Deists, have lived very moral lives. We can hardly suppose^ 
however, that those will be saved, through Jesus Christ, who 
reject him publickly, and denounce him as an impostor. But 
those, who build their hope of acceptance with God, on their 
own good works, do virtually reject the Saviour, by making 
their good works, and not his atoning sacrifice, the ground of 
their hope of heaven. 

The seat of religion in man, as we have just observed, is in 
the heart. The exhibition of it, is in the life. The whole of 
religion consists in the affections. When the affections cen- 
tre in God, when the heart is right with him, the actions, di- 
rected by right affections, will also be right. But it is easy to 
perceive, that there may be actions that are right, so far a« 
the form is concerned, where the heart is totally opposed to 
the gospel. Very wicked men, often do a great many right 
actions, in form ; but, we could hardly say, that they were, 
therefore, men of religion. The man, then, who expects to 
obtain the approbation of heaven, on account of his correct ex- 
ternal deportment, whilst his heart is not fixed on Jesus Christ, 
who does not feel, that all his morality will avail nothing, but 
through the gracious intercession of the Saviour, rejects God's 
method of pardon, and must expect to be found among the 



247 

enemies of the Cross, on the last day. The apostle Paul, iti 
his letter to the Corinthians, settles the question, with regard 
to the hope of the mere moralist, where he makes the whole 
of religion consist in love, or universal and impartial benevo- 
lence. " Though f speak rmth the tongues of men , and of an- 
gels — And though I have the g ft of prophecy, and understand, 
all mysteries, and all knowledge — And though I have all faith, 
so that I could remove mountains — And though I bestow all 
my goods to feed the poor — And though I give my body to be 
burned, and have not charity, it profiteth me nothing.'''' 

3. Those reject the gospel, who, though they are strictly 
moral, and yet do not expect through their morality to merit 
heaven, but fully believe, in speculation, in the gospel method 
of salvation, do nevertheless, withhold their hearts from God. 

This class of men is very numerous where the gospel is 
elearly exhibited. They know their duty. They feel, of- 
ten, the most severe compunctions of conscience. They have 
many and serious struggles with their own hearts ; but yet 
will not submit. Their pride of talent and character, their 
desire for mingling with the world, their love of influence, 
their attachment to wealth, all combine to resist the convic- 
tions of conscience, and the sober judgement of their under- 
standing. They have great intellectual light. They can 
perceive, intellectually, a fitness, and beauty, and harmony, 
in the character and government of God. They can feel the 
force of motives. They will acknowledge their obligations ; 
they confess their guilt, in neglecting Christ ; but after all, 
their hearts will not bow, to the seli-denying and humble doc- 



248 

trines of the Cross. It costs them a great deal of trouble to 
reject Christ, and his gospel. They do, however, reject 
him. It matters not, how many struggles they have to make ; 
nor by how many promises of amendment, in some not far fu- 
ture day, they set aside the claims of God upon their present 
obedience and love. These instead of lessening, do but ag- 
gravate their guilt, and will be the means of embittering to 
them, their future cup of wo. The more light and convic- 
tion a man successfully struggles against, in rejecting the gos- 
pel, the more complete is the triumph of sin, and the more 
aggravated is his guilt. 

4. Those do most evidently reject the gospel, who will 
not give themselves the trouble to examine at all, but caring 
for none of these things, treat it with contempt, and ridicule. 

Men of serious and thinking minds, who have a conviction 
that they have souls, and must die ; that solemn scenes await 
them m future time ; and who feel, that they are on the way 
to the judgement, are not found among this number. 

In the levity and indifference, with which those of whom 
we now speak, treat the gospel, they resemble the followers 
of Epicurus ; but they are not like them, in the study and 
examination of any definite and settled principles of philoso- 
phy. They seldom trouble themselves at all, to look after 
truth of any kind, but seem to take delight, only, in treating all 
serious and important truth, with utter indifference. They 
do not even labour to find evidence against, what they super- 
ciliously despise ; and were they called on for the reasons of 
their conduct, they would be unable to exhibit a solitary one- 



249 

They decry the gospel, because they hate it ; and believe rfe 
all fiction, because they wish to have it so. 

They dare not put to hazard their reputation, by thus 
treating the evidence that supports important facts, in the his- 
tory of nations, that have been swept from the world's thea- 
tre, by the tide of time. No. — With respect to these, they 
have no motives for a denial. They hold no relation to their 
character and condition of responsibility. There is connect- 
ed with them no law, that developes the grand principles of 
moral conduct, and enforces them by a penalty, iixed and sanc- 
tioned by the wisdom of the Eternal ; no obstructions are thrown 
in their way to sinful indulgence ; no day of reckonmg is 
foretold, the solemn period, when " every work shall he 
brought into judgement^ with every secret thing, whether it be 
good^ or whether it be evil.^'' They have not the corruptions, 
and prejudices, and passions of their own wicked hearts ; nor 
the influence of the pride of a world of rebellion and revolt, 
to lead them to deny that Caesar fought and Pompey bled : 
But these have, to sustain them, in the denial of the gospel, 
and to cover the blush of conscious shame, in rejecting, with- 
out investigation, the revealed will "of God, and in treating 
with contempt^ the well authenticated fact, that the blood of 
the Lord of glory y'Vas shed on Calvary. They believe^ the 
history of the past, that is supported only by human testimony ; 
but the history of providence and of grace, that is supported by 
the broad seal of heaven, because it teaches them their depen- 
dence, and obligations, and demands their confidence and love, 
on pain of eternal death, they despise, and deride, and reject, 

F F 



250 

5. But there is still anojther class of men, who reject the- 
gospel, who partake more of the character of the ancient 
Stoicks, They are industrious in the investigation of those 
subjects that interest them as politicians, as lovers of science, 
or as men of business. They are so absorbed in their respec- 
tive objects of pursuit, that they find no leisure to investigate 
the evidence that supports the credibility of the gospel, nor 
to ascertain, how far it has claims upon the confidence and 
submission of their hearts. They have some general, but 
at the same time, very indefinite notions, about the gospel 
plan : But they are never ready to sit down, to a patient and 
laborious investigation, of its high and glorious developments ; 
that, by a discovery of its divine beauties, they might be per- 
suaded to give it, its appropriate place in their hearts, and be 
brought to feel the force of its truths, and enjoy the richness 
of its consolations. They are ready, in general, to acknow- 
ledge, that revelation is important ; but that it presents no 
subject of thought of sufiicient value and interest, to command 
their present, and immediate attention. 

When the subject of religion is pressed home upon persons 
of this description, they are always prepared to set aside the 
claims of their Maker for the present, with a kind of impli- 
ed promise, that they will attend to the subject at another 
time. Without any feeling sense of hostility to truth, they 
rather treat the subject courteously, and so give it a sort of 
pleasant discharge. 

There are seasons, however, when they seem to think, 
tliat it is a subject, that lies below the worth of serious search 



251 

aanfl when they a?e ready, in the pride of talent, and infiur 
ence, and wealth, to suppose, that those, who are less happy, 
and fortunate than themselves, in these particulars, may find 
it for their comfort to go to religion, and make it their source- 
of cx)nsolation, since they have little else to engage their at- 
tention, or to awaken them to effort. 

Are these men to be set by the side of those who trifle with 
the religion of heaven, and ridicule the Cross of Christ ? No, 
my friends- Those who trifle with religion, are usually men that 
think but little on any subject : But these men, are men of 
mind^ and thought. What they hear, from time to time, com- 
mands their attention so far, that they come, on the whole, se- 
riously to the conclusion, that the gospel is true ; whilst at 
the same time, they do not feel the force, nor are they pre- 
pared to exhibit, the weight and power of the evidence that 
su^orts it. They bare their convictions on the side of truth ; 
but their hearts are all absorbed in the world. Their atten- 
tion, for the moment, is arrested by the voice from heaven ; 
but very courteously they say, we will hear at another 
lime about this matter.'* 

Having noticed in several particulars, who those are, that 
may be said to reject the gospel, we observe — 

il. That their conduct is criminal, irrational, an© 

DANGEROUS. 

It is criminal. 

Aside from the fact, that the infinite amiableness and per- 
fection of the Divine Being, deserves the supreme regard, and 
J»©m^ige of all created intelligences, the obligations men are 



252 

iander to love him, and obey his laws, may be argued from 
their relations to him, and their dependence on him for being, 
and happiness. 

He is the Creator of men, and angels. It was owing to his 
good pleasure that they were brought into existence. Had 
he not been pleased to create them, they had never been. 
All their faculties, of mind and body, were his gift. Both 
their capacities for enjoyment, and the means of gratifying 
them, are derived from him. It requires no arguments, com- 
paratively, to prove ,^ that as^ God created men, and gave them 
their powers, it is his right to govern them, and to point out 
the manner in which they shall employ the faculties he 
has bestowed. It is a dictate of reason, that God could not 
have created men without some design, worthy of the wis- 
dom, and glory, and excellency of his nature. Nor can it be 
doubted, that he had an infinite right, to determine to promaHfe, 
through the instrumentality of created agents, those grand de- 
signs, which in his wisdom he ordained. It cannot fail to be 
equally evident, as God is the fountain of being and of bles- 
sedness, and sustains by his power the whole system of moral 
agency, that he must make his own glory, the supreme end of 
all his actions. 'Tis in this way, only, that he can promote 
creature happiness. For, as all goed is derived from him, and 
is dependent on him, so to be indifferent to his own glory, 
would in effect be, to be indifferent to creature happiness. 

Can no one exist without God ? Can no one be happy with- 
out God ? Are his designs, hke his own nature, benevolent 
and wi^e ? And, is the accomplishment of them identified 



253 

with his glory, and the happiness of creatures ? Then all 
created intelligences are under infinite obligations to submit 
to his will, and to employ all their powers to advance his 
praise. 

God has not created men, and angels, and left it optional 
with them, whether they will serve him or not, without hold- 
ing them to a responsibility, most solemn in its results, for the 
choice they make. He has made them to subserve certain 
ends ; and has bound them by laws adapted to the principles 
of their physical and moral constitution. These laws, they 
are under solemn obligations to obey ; obligations that are 
paramount to any others, that are possible to them. 'Tis 
thence evident, that to treat these lavvs contemptuously, or to 
pass them by, xvith cold indifFerenre, is treating the Eternal 
Lawgiver with contempt, and is infinitely criminal. 

Nor is this criminality limited, simply, to the consideration 
that God is treated contemptuously ; but it is exceedingly en- 
hanced, when we remember, that the good of the moral uni- 
verse is connected with the Divine glory. Every one, who 
treats his Maker with indifference, by that very act, declares 
himself an enemy to the good of being, as he is at enmity 
with him, on whom are suspended, the hopes of unnumbered 
miUions of creatures, of different orders, and various degrees 
of intellectual and moral capacity. 

Who, my friends, holds you in life, from day to day, and from 
time to time ? Who has bestowed upon you the felicities at- 
tending your circumstances in the present life ? To whom 
do you look for support in death ? And on* whom, hang your 



254 

hopes, for eternity ? Can you lightly pass by the claims of 
your Maker, and think yourselves free from guilt ? 

But take one other view of God. Look at him, as his full 
glories shine in the face of Jesus Christ, and say — can you 
trifle with the blood-bought pardon of the Son of God, and 
feel unconscious of criminality ? When God created man, he 
made him upright, and he was happy. But he rebelled, and 
became the enemy of his Maker. By his rebellion, he be- 
came an outlaw, and might have been left of his Creator, to 
litter, and interminable wretchedness. Under these circum- 
stances, God, as if desiring, by one overwhelming exhibition 
of his mercy, to melt the heart of rebelUon, and to restore 
his fallen subjects to duty and happiness, poured upon the 
darkness that overspread the face of creation, the cheering 
light of the Sun of righteousness ; and the entrance, of the 
Lord of glory, upon our world, is announced by heavenly vis- 
itants, proclaiming " peace on earth and good will to men.'^ 
In God manifested in the flesh, the wonder of the first crea- 
tion is lost ; and through him is exhibited to the admiring view 
©f men and angels, the fulness of the Godhead bodily. " The 
Lord of glory, died for men." For you, my friends, who re- 
ject his gospel, and have never, seriously, given yourselves 
«p, to inquire after your obligations to him, nor seek the 
saving knowledge of his name, God has not only invited you 
to contemplate his wisdom and his power, as exhibited in the 
wonders which he has thrown abroad upon immensity, but 
having concentrated both, in the person of Jesus Christ, hk 
voice also, addresses you from the high heaven^ saying — 



256' 

*-^'This is my beloved Son; hear ye him.^* Bound to the love 
ami obedience of your Maker, by creation ; invited to a re^ 
membrance of your obligations, by preserving goodness, in 
every step of your pathway to the eternal world ; aroused 
out of your slumbers, by the death cry of the Lord of life ; 
and moved to sympathy, by his streaming blood, O, who, but 
God', can measure the guilt of your neglect ? And what, but 
the blood of Calvary^ can wash away your stain ? 

Is the conduct of chose who reject the gospel, without ex- 
amining its evidence, criminal ? So is it also, irrational. 

God has given us rational faculties, and has accompanied 
the gospel, with abundant evidence of its divine authenticity. 
We have, then, both the power, and the means of arriving at 
the truth, in this great concern. I say this great concern 
not only, because the gospel makes high claims, but also, be- 
cause, if it be true, it is, most emphatically, the great concern, 

I am happy in believing, my friends, that I need say nothing, 
to promote in you a conviction, of the truth of the gospel, 
and of the righteousness of itschiims upon your obedience and 
love. This conviction you have. You are not chargeable 
with rejecting the gospel, in speculation. 'Tis not probable^ 
if you should embrace it in your hearts, that your speculative 
conviction of its truth, would be very materially different, 
from what it is now. No. — Your reason, and your con- 
science are on the side of your Maker, and urge you forward^, 
to duty and happiness. 'Tis your he^^rt that rejects the gos- 
pel of the Son of God. 'Tis the blindness ofyoar heart, that 
darkens your understanding, that perverts and corrupts your 



256 

judgement, and leads you to wrong, and criminal conclusions, 
with regard to your duty, notwithstandiag you know that the 
gospel is true, and that it points out to you, the only sure way, 
to God, and glory. But with all the light and conviction you 
have on this subject, with your acknowledgment of obligation, 
pressing upon your conscience, it is nevertheless sadly true^ 
so long as you withhold your hearts from God, and choose 
your own pleasures, and your own ways, that you reject the 
gospel of CJirist. 

Were you inquired of, for the reason that you reject it, 
what would you be able to say ? You could not take the 
ground of the simple Deist, nor of the Infidel, and say, that you 
do not believe the gospel, and therefore reject it. Were you 
called Infidels, or Deists, you would consider yourselves un- 
justly charged. I will not call you so. But I am compelled 
to ask, feeling as I do, a most tender regard for your souls — ■ 
How can you reconcile your conduct, with your own convic- 
tions of truth 1 You believe the gospel. Who is its author ? 
What does it teach ? What bearing will a practical rejection 
of it have upon your eternity ? How will you answer it, to 
your Maker, v>^hen you shall stand before him, that you have 
professed to believe the gospel in speculation, and yet, have 
rejected it in your hearts, and have been unfaithful in your 
lives ? You believe, that the gospel, is the gospel of God our 
Saviour. You believe, that it points out the way to heaven, 
and warns you of the wrath to come ; and that you will be 
judged, in the last day, by the grand truths which it de velopes. 
How then, in consistency with such a faith as this, can yotf 



- ■ 257 

remain indifferent to its truths ? How can you disregard your 
own interest, connected as it is, with what the gospel teaches 
and enjoins ? Here, you feel, lies your everlasting all. Here, 
you see God, and Christ, and heaven, and helj, and good and 
bad angels, and good and bad men, all characterized, and their 
different circumstances and allotments exhibited. And you 
believe all. But ah! What then? Why, you say with respect 
to all, I will look at these things at another time. At another 
time ? What time is that ? Who has told you that it will 
ever come ? Has it ever yet once arrived ? Then have you 
seriously thought on God, and given your hearts to him. 
But is it so with you ? Do you love him to day ? Or are 
you not now, preparing to say, " we will hear thee again of 
this matter y 

Remember, my friends that it is God and Christ that you 
put off ; and put off too, in the very face of your own convic- 
tions. Remember that it is your own souls, that you neglect. 
You are persuaded, that if you continue in your present course, 
until your end shall come, your case will be hopeless for eter- 
nity : And yet you continue, and continue too, in the very 
face of the most solemn, and sometimes alarming convictions. 
How can you account for your astonishing indecision, on the 
subject of religion ? How is it, that you can be at peace with 
yourselves, for taking a course, which, if you should take 
in your temporal concerns, would bring you to a speedy 
ruin ? You have decision of character in every thing, besides 
the concern, which is confessedly of more importance, than 

any thing else in the universe, combined. How can yov! 

(3 a 



258 

tiiink on God, with the least peace of UKnd, if, for a moment^, 
you suffer yourselves to remember, that he knows all your 
heart and ways ? When you reject him in your heart, he is^ 
present, and sees you do it. He knows all the workings of 
your mind ; and is himself the eternal, living witness, to the 
indignity with which you treat hioi. Blessed be his giorious 
name for ever, for his long suffering patience. And O, may 
every one of your hearts, with overflowing penitency and 
gratitude, now say, amen. 

But, my friends, let me entreat you to remember, that the 
course you pursue, is an infinitely dangerous course. The 
patience^ even of God, may be exhaused. You are warned 
that there will come a time, when his ear shall be shut to the 
cry of your distress, and his eye shall look upon your agony, 
and show no pity. 

The blood of Jesus Christ is very precious in the sight of 
God. He cannot always endure, that sinners should treat it 
with lightness, and contempt. He is indeed the God of love, 
but the very benevolence which led him to provide a Sa- 
viour, will add fierceness to his wrath, when he shall come 
out of his place, to punish the impenitent. Are you sensible 
of your danger ? Avoid it, then, I beseech you, by a timely 
surrendry of your whole heart, to him, vito is the world's 
HOPE of redemption. 

I add a single remark, and leave you in the hands of that 
mighty Saviour, whose cause I have attempted to plead. 

We see from our subject, that we have great reason to 
fe^r, that a great many, who have been celebrated for their 



259 

■wisdom, and have figured largely upon the world's theatr^;, 
will number at last, with the enemies of God. 

The Epicurians and Stoicks of our world, the emperors 
and kings, the men of civil and and military distinction, and 
renown, the ingenious, the witty, and the rich, in the pride 
of their own sufficiency, have often thought the gospel be- 
neath their notice, and have not deigned to stoop to the feet 
of him, who, though once in humiliation on the Cross, is now 
exalted to be Lord over all. 'Tis seldom the case, that per- 
sons of this description h we united their mterests, and hon- 
ours, with the Prince of Peace, and have been willing, that his 
banner should wave in triumph, over their philosophy, their 
crowns, and their stars. 

To the wise of this world, the preaching of the Cross is not 
infrequently, foolishness : But unto them that are called, it is^ 

Christ, the power of God, and the wisdom of God.'' ^ 

Let us remember, that in the wonderful scheme of saving 
mercy, God has made foolish the wisdom of this world. This 
fact has been evinced, by a long course of experience, in 
which God, was pleased to give to man an opportunity to try 
his prowess, and his skill, until the power of his philosophy 
was converted into feebleness, and the resources of his science 
were exhausted. Under the labour and struggle of untired 
effort, the darkness thickened, and thickened, and thickened, 
over the moral world, until the glorious God of heaven burst 
upon it with the light of redemption, and, in one blest mo- 
ment, taught to its bewildered population, that the world by 
wisdom knew not God.''^ Suffer me then, in conclusion, my 



260 

brethren, to exhort you, in the language of Jehovah, by the 
prophet Jeremiah — " Thus saith the Lord — Let not the wise 
man glory in his wisdom^ neither let the mighty man glory in his 
might. Let not the rich man glory in his riches : But let him 
that glorieth, glovy in this, that he understandeth and knoweth 
mc, that 1 am the Lord, which exercise loving kindness, judge- 
ment, and righteousness in the earth ; for in these things I de- 
light, saith the Lord.^^ 



But whereunto shall I liken this generation ? It is like iint9 



It appears, from the parallfe history given by Luke, of the 
facts here recorded by Matthew, that we are not to under- 
stand, that all of that generation, were designed to be inclu- 
ded by our Saviour, in the characteristick representation here 
given. Luke observes, That all the people that heard him, 
and the publicans, justified God, being baptised Tsoith the bap- 
tism of John ; but the phariseesj and lawyers rejected the coun- 
sel of God against themselves, being not baptised of him/' By 
that generation, therefore, the Saviour meant a particular des- 



children sitting in the markets, and calling to their fellows, 
and saying — We have piped unto you, and ye have not danc- 
ed ; we have mourned unto you, and ye have not lamented. 
For John came neither eating nor drinking, and they say, he 
hath a devil. The Son of man came eating and drinking, 
and they say, behold, a man gluttonous, and a wine libber, a 
friend of publicans and sinners. 




JVaTTHEW xi. 16, 17, 18, 19. 



^Preached at the inauguration of the Rev. Mr. Strong, PhelrstoVvD, 
and of the Rev. Mr. Brace, Utica. 



26« 

cription of men ; some, having not only beliered the preach- 
ing of John, but having, also, justified God, by believing the 
doctrines taught by Jesus Christ. 

The persons to whom he alluded, veere those who thought 
they held the keys of knowledge, and boasting that they had 
Abraham to their father, supposed themselves very religious : 
Consequently, they would not receive the instruction, nor 
follow the example, either of Christ, or his forerunner, John. 
These were the men of that generation, whom Christ com- 
pares to perverse and obstinate children, who would neither- 
dance, when their fellows piped to them, nor mourn, when 
they lamented. Wholly satisfied with themselves, and proud 
of their own attainments, they would not receive advice and 
instruction, come in what shape, and from what source soever 
it might. 

Having finished the allegory, the Saviour applies it, by 
clearly showing its object and design. This he does, by sta- 
ting two f lets, which both illustrate and confirm it. " For 
John came neither eating nor drinking, and they say, he hath 
a devil. The Son of man came eating and drinking, and they 
say, behold, a man gluttonous, and a tvine bibber, a friend of 
publicans and sinners.''^ They were pleased, neither with 
the severe virtue of John, nor with the mildness and affability 
of Christ. John was fond of «!oIitude ; held little intercourse 
with men, except in his publick ministrations ; was abstem- 
ious, and contemplative in his manner of life ; and seemed 
intensely, and almost exclusively absorbed, in the publick 
duties of the ministry assigned him. Hating his instruction^ 



2m 

his eountrymen professed to be disgusted with his characr 
ter and manners ; and they were ready to apply to him, in its 
worst sense, an ancient proverb, " that every soUtary person, 
IS either an angeJ, or a devil." 

Now, to show that their objection to John was not founde 
on principle, Christ pursued a course, so far as regarded his 
manners, and his intercourse with men, of a character, and in 
almost every respect, opposite to that of John. He was fa- 
miliar, accessible, and sociable. He conversed with men of 
every character, condition and rank. He exhibited a perfect 
pattern of amiableness, condescension, humility, and benevo- 
lence. But all this had no other effect, upon the proud, im- 
penitent sinners of that generation, than, to call out the ma- 
lignity of their hearts against the purity and spirituality of his 
doctrines, the benignity of his deportment, and the unvary- 
ing excellency of his example. 

Sinners never have been pleased with any exhibitions God 
has made of himself, either by direct communication, or by 
the faithful instructions of his servants. 

There was nothing, in John's manner of life, nor in that of 
Christ, which would have offended the Jews, independent of 
the doctrines which they bot-h taught. The ostensible ground 
of objection to them, was their manner of life ; but the reai 
ground was hatred to the truths they inculcated. It was the 
preaching, of John,, and of Christ, that was offensive^ and ia 
this particular, though differing in their manner of life, they 
both agreed. They did not adapt their doctrines to the taste 
and inclination of their auditors, rorraodify. nor suppress thv^ 



^64 

truth, to court, and secure their favour : On the contrary, 
they ever exhibited those truths, that were most directly 
adapted to the character and circumstances of their hearers, 
and best calculated to awaken conviction. They were plain, 
faithful, and pilngent in their preaching, and therefore, they 
were opposed by the wicked. 

Every minister, who imitates these illustrious examples, 
and especially, that, of our adorable Saviour, must expect 
similar opposition at the hands of sinners. If, therefore, he 
means to be faithful ; if he desires to secure the approbation 
of his Lord and Master ; he cannot expect so to preach as to 
please the wicked : And this is the point to which I shall at 
this time invite your attention. 

The faithful minister of Jesus Christ cannot expect^, 
so to preach, as to please the wicked. 

He cannot expect this, because — 

I. The BLESSED God himself has never pleased the 

WICKED. 

Every exhibition that God has made of himself has been dis- 
|)leasing to the carnal mind. The whole history of his dis- 
pensations towards mankind, uniformly confirms this remark. 
The Jews were never, for any considerable period, satisfied 
with the positive institutions, nor with the preceptive, and 
doctrinal instructions which God gave them, through the min- 
istry of the prophets. If, at any time, there seemed to be a 
rational recognition of God's authority, and right of govern- 
ment, it was only, whilst the pious part of their nation had the 
ascendency. The impenitent among them, were uniformly 



265 

dissatisfied, with the whole administration of their heavenly 
ICing. His mercies made them proud, and scornful, and his 
judgements had no other effect on them, than to harden their 
hearts, and make them stiffen their neck against God. He, 
who is at all familiar, with the history of the Jewish nation, 
as spread upon the sacred record, will readily perceive, that 
there is abundant evidence, in confirmation of these remarks. 
Nor are they applicable to the Jews only.- — An inspired apos- 
tle tells us, that the heathen are without excuse, because the 
invisible things of Ood, from the creation of the world, are 
clearly seen in his works, and that, although they had tb s op- 
portunity of thus attaining to the knowledge of God, yet tbey 
glorified him not as God. They were wise in their own eyes, 
but fools in fact, changing " the glory of the incorruptible God, 
into an image, like to corruptible man, and birds^ andfourfoot- 
ed beasts, and creeping things.^'' 

It is on the fact, that mankind are capable, by a proper ap- 
plication to the subject, to attain to the knowl edge, of the 

eternal power and Godhead^'' of the Creator, that the apos- 
tle founds the doctrine of vindictive justice, when he declares, 
that " i^c wrath of God is revealedfrom heaven, against all un- 
godliness, and unrighteousness of nieny What the apostle 
here asserts, in connexion with what he says in his letter to 
the Corinthians, is evidence, that God has never pleased the 
wicked. 

Neither Jews, nor Greeks were pleased with the preaching 
of a crucified Saviour. To the former, he was a stumbling 
block, and to the latter, foolishness. It was pride of heart ip. 

H H 



2'66 

Both, that led them to reject Christ. The Jews expected 
mighty temporal prince, who should lead them forth, to tri- 
umph and national glory. On the Lord Jesus Christ, in the 
eircumstancee of poverty and wretchedness, under which he 
appeared, they could not build the hope, that their expecta- 
tions would be realized. The Greeks, oa the other hand, 
tested the virtue and truth of every thing by their philoso - 
phy ; and finding, in a crucified Saviour, " God manifested in 
the Jlesh,^^ a subject, infinitely beyond their line of admeas- 
urement, for height, and depth, for length, and breadth, they 
counted the preaching of the Cross of Christ foolishness. 
And to all that perish, the apostle declares the preaching of 
the Cross, foolishnessv We thence see, that the most aflfect- 
ing and tender display, that G«d has ever made, of himself, 
has been displeasing to the carnal heart. 

Every impenitent man, so far as regards the obligations, and 
duties of Christianity, has more or less of the heart, both of 
the Greek, and the Jew. God has never taught any truths, 
with respect to his character, and government, and with res- 
pect to the characters, obligations, and destiny of men, that 
have been pleasing to the carnal mind. He has entreated, 
and threatened ; he has invited and commanded ; he has 
spoken in accent* of melting mercy on Calvary, and in the 
voice of thunder from Sinai, and all without effect. Sinners 
have been equally displeased, with every representation he 
has given of his perfections, and with every truth, he has sanc- 
tioned by his authority. With every thing that he has done, 
thfi carnal heart has some fault to find. Nothing is exactfy 



26-7 

suited to its taste, and inclination. The preaching of thti 
'apostles, of Christ, of John, his forerunner, and of the proph- 
ets, was never acceptable to the carnal heart. It is well 
known that their ministry was met, by one unabated tide of 
opposition from the wicked in their day. 

Truth is like an invariable and eternal unity. It does not 
change its nature, with the changes of time, nor with the 
-changing circumstances and condition of men. It ever has 
been true, and ever will be true, that God is a holy being ; 
that he hates sin and loves holiness ; that the carnal mind is 
opposed to God, and in love with sin ; that an honest and faith- 
ful exhibition of God and his government, and of the charac- 
ter, obligations, and desert of sinners, has awakened feelings 
of hostility in the natural heart. It should seem thence, that 
the faithful minister of Jesus Christ, has Kttle ground to ex- 
pect to please the wicked ; and he, who, in his publick minis- 
trations, never finds the wicked disturbed at any thing he ex- 
hibits, has no small reason to fear, that there is a radical de- 
fect, either in the manner in which he exhibits truth, or in 
the kind of truth which he exhibits. 

The design of God, in the revelation of his will to mankind, 
and in establishing a ministry to declare it, was doubtless, to 
instruct men into a knowledge of the truth, and thus, to draw- 
out the feelings of their hearts towards it. It is by this means, 
only, that their characters can be known, and the great point 
Settled, whether they are the friends, or the enemies of God. 

Now, the truth being as it is ; and supposing the temper of 
"ilke carnal mind, such as God has declared it, it is difficult t5» 



268 

coiiceire, how truth can be fairly, and faithfully exhibited, 
without awakening the opposition of the wicked, by disturbing 
the carnal security of their minds, I will not affirm, that it 
may not be laid down as a principle, that the truth may be so 
exhibited, as always to command the attention of the minds of 
men, and so far to engage the feelings of their hearts, as uni- 
formly to excite in them, emotions of pleasure or disgust. The 
sanctified heart always loves most, the most clear, and plain 
exhibition of truth, where there is an intelligent, and well 
cultivated mind ; and the unsanctified heart, on the other 
hand, is always most violent m its opposition, to the cleare^.t 
exhibition, of the most important truths of the gospel. 

If the principle just alluded to, may be adopted, then, he 
who means to be a faithful minister of Jesus Christ, cannot 
expect, so to preach as to please the wicked. The ministry 
of the prophets, and apostles, was manifestly very offensive 
to sinners ; and these faithful servants of God, resolved to 
please their Master, rather than court the favour of the wick- 
ed, were many of them, called at once, to the sufferings, and 
the triumphs of martyrdom for their fidelity. 

John urged upon his hearers, the doctrine of repentance, 
and enforced his instructions by a peculiar, though seemingly 
severe sanctity of manners. The Lord Jesus Christ, also, 
preached the doctrine of repentance, and all its concomitant, 
and implied truths, and he too, enforced his instructions, by a 
life of peculiar, and engaging affability, and amiableness. But 
it was said of John, he hath a devil ; and of the blessed Sav- 
iourj behold, a man gluttonous, aad a wine bibber, a friend of 



269 

publicans and sinners. John's life of abstemiousness, and sol- 
itude, would not have troubled the men of his day, if it had 
not been for his faithful, and pungent preaching : And the 
kind, and social manners of the Saviour, would have secwred 
to him, the friendship and applause of his whole nation, if he 
had united with the Pharisees, in their views of religion, and 
had not. denounced the judgements £>f God upon their wicked- 
ness, and by laying bare their hypocrisy , made a sense of it 
burn upon their consciences. It cannot be supposed, that 
their opposition to either, was founded on any impropriety, or 
mconsistency in their life, and conversation. It must have 
arisen, wholly, from their fidelity, in discharging the duties of 
their high official station. They brought the hope of the 
hypocrite, to the touchstone of truth, and it was annihilated. 
The pride of his self-sufficiency was humbled, and he was 
compelled to look at himself, as an absolute dependent, on 
sovereign mercy. 

This despoiling of their glory, this annihilation of their 
hopes, this exposure of their spiritual nakedness, and poverty, 
excited the violent opposition of the wicked of that generation, 
and it can hardly be expected, that a similar method of plain 
dealing, should not always be attended with the same result. 
* He who enters into the ministry, therefore, or continues in it, 
with an expectation, that he shall be able, so to preach, as to 
please the wicked, must look for such effects as never attend- 
ed the ministry of his Master, nor any of the means which 
heaven has employed to reduce sinners to submission, unac- 
companied with the energy of the Eternal Spirit. 



270 

As God never has, bj any exhibition he has made of him* 
self, pleased the wicked, so we remark — 
II. Then he never can please them. 
This is evident — 
1. Because he cannot change. 

There is such an infinite difference between God and the 
sinner, as well in their moral feelings, as in their nature, that 
to produce a union of sentiment, and effort, as it regards the 
ends which both are pursuing, either God, or the sinner must 
be changed. There must be an abandonment of prerogative, 
on one side, or a submission to rightful authority on the oth- 
er. To God, change is impossible, both as it regards his na- 
ture, and his will. He is Jrom everlasting, to everlasting the 
same.''^ " He is of one mind, and who can turn him But 
there is nothing in the physical constitution of the sinner, that 
renders change impossible to him. His opposition to God is 
voluntary ; and it is on the fact, that it is in his power to 
cease to do evil, and learn to do well, that his responsibility 
IS founded. As God cannot please the wicked without giving 
countenance to crime, and setting himself, in the operations 
of his government, in hostile array, against his own infinite, 
perfections, it is thence, most evident, that no minister, who 
is not prepared for treachery against heaven, and ready to 
build up himself, by abandoning the cause of his Sovereign, 
can expect, so to preach as to please the wicked, and yet 
think to stand acquitted at last, as a servant who had beem 
sincerely devoted to the interests of his Lord and Mast6r. 



271 

2, If God should eve^ change, this would not alter the 
&tate of the sinner's feelings. Let God be supposed a change- 
able being, and the objections to his governmenty would be a 
thousand fold increased. 

Sinners are now called to contemplate a being of infinite 
atid incomprehensible attributes, of high and dreadful provi- 
dential movements, as the author of their existence, the 
source of their blessings, and the controller ^f their destiny. 
Neither they, nor the brightest and purest of sons of the morn- 
ing, are capable of casting a thought half way to God. The in- 
terrogatory, " Cami thou by searching, Jind out God " Canst 
thou find out the Almighty unto perfection is- peculiarly 
adapted to show the sinner his own nothingness, and to teach 
him lessons of humility, when he reflects for a moment, in 
what a boundless abysji of wisdom and inscrutabieness/ lie 
concealed, the uncreated glories of the Godhead. But let 
God be supposed subject to change ; and who cannot see^ 
how objections against his character, and attributes, and gov- 
ernment would multiply ? Where would be the encourage- 
ment to confidence in his promises, or the ground to fear his 
threatened wrath ?— What reason to hope, that his government, 
although administered to-day, on principles of moral rectitude, 
would be so administered to-morrow? 

Much as sinners are opposed to God, as he has reveale<l 
himself in his word ; much as they hate the purity of his 
character, and the sovereignty of his reign ; if they should 
suppose him capable of change, they would contemplate both 
his administration and his character, with increasing dread 



272 

and borrour ; and feeling their interests infinitely unsafe in 
his hands, would fortify themselves in their rebellion, under 
the hope, and a hope, too, by no means desperate in its pros- 
pects, that they might break away from his control, and even- 
tually become the arbiters of the destinies of their Sovereign. 

If nothing that God can do, will please the wicked, then 
the minister who expects to succeed by a temporizing policy, 
makes pretentions both high, and daring. 

The faithful minister of Christ, cannot expect, so to preach 
as to please the wicked, because — 

III. Unregenerate men have uniformly been opposeb 

TO THOSE truths, WHICH CONSTITUTE THE ESSENTIAL EXCEL- 
LENCY AND GLORYj OF THE CHRISTIAN SYSTEM. 

Unsanctified men are opposed to those truths, that give 
dignity, and supremacy to the character and reign of God ; 
which make him the holy, and rightful sovereign, and arbiter 
of the moral universe ; and accord to him, the sole prerogative 
of determining, both the method, and the subjects of pardon- 
ing mercy. Does God bend over them with the melting ten- 
derness of a father, and kindly, offer them forgiveness, on i\m 
condition of their repentance ? The implication of their 
guilt, which is contained in the very overtures of mercy, 
awakens the resentment of their proud, and unhumbled hearts. 
They cannot endure the thought, that they are so far in- 
volved in guilt and ruin, that they are objects of pity ; and 
thence they spurn at the compassion, even of God himself. 
When they learn, that as a Sovereign, God has determined to 
give efficacy to the system of grace which he has established. 



an^ that, although they may reject the oflfers of his love, he 
will, nevertheless, circle his throne of glory, with sinners 
redeemed from the guilt, and ruin of the apostacy, by having 
mercy on whom he will have mercy, and compassion, on 
whom he will ha^ e compassion, they call in question the rec- 
titude of his administration, and are prepared to resist the 
wisdom, and the power of the Eternal. Unwilling, them- 
selves, to submit, on the terms proposed in the gospel, they 
would even control God, in his methods of dispensing mercy 
to others. They would deny him the right, of doing as he 
pleases with his own. 

Does he address them, in the authoritative language of un- 
derived sovereignty, and demand their submission, under the 
penalty of his infinite displeasure ? They not only call in 
question his mercy, but dare, also, to charge him with injus- 
tice and cruelty. They regard not the compassion, nor fear 
the justice of the Almighty. They are neither awed by 
threatened wrath, nor melted, by bleeding love. They are 
opposed to all the methods which infinite wisdom has chos??n, 
to fill the universe with peace and joy, and to pour, upon the 
astonished view of created beings, a flood of light and glory. 

Before he can be successful in his purpose, that minister, 
who expects so to preach as to please the wicked, must turn 
traitor to his God, and abandon those truths, that support his 
throne, and give interest, and lustre to the scheme of re- 
demption. 

No minister of the gospel can expect so tO preach as to 
please the wicked, because — 



274 

IV. StTCH AN EXPECTATION, CALLS IN C^UESTION, THE 
TRUTH OF THE DIVINE TESTIMONY, WITH REGARD TO THE 
NATURAL CHARACTER OF MAN. 

God declares, that the carnal mind is enmity, both against 
himself, and his truth. That the hearts, of the children of 
men, are fully set in them to do evil. That their minds are 
carnal, sold jnder sin. Hence, every attempt to please 
them, is an attempt to change the truth of God into a lie. 

It is the duty of the ambassadors of Christ, to treat with 
men, in exact accordance with the great principles contained 
in their instructions. One of these principles, and a funda- 
mental one too, is, that men are, by nature, the enemies of 
God. This truth must be plainly exhibited to the sinner, and 
the guilt, and danger of his situation, must be ufged upon him. 
God is not to come down to the sinner's terms, but the sin- 
ner's to come to God's terms ; and to this end, it is necessary, 
that he should both know what God is, and what he requires ; 
and thathe should be acquainted, also, with his own character, 
and in what light God views him. In imparting this know- 
ledge and instruction, the minister of Christ must exhibit 
those truths, that are against the whole current of the sin- 
ner's passions. 

Now, to expect to please the sinner, by the exhibition of 
truth, it matters not, I would almost say, under what form of 
modification, if we suppose the exhibition such, as that the 
sinner perceives it, is virtually, denying the necessity, both 
of the doctrine, and ministry of reconciliation ; and calling in 
question, that fundamental truth, which is sanctioned, both br 



£75 

Ihe divine testimony, and by the guilt, and ruin, of a world at 
war with heaven, that '* the carnal mind is enmity against God," * 

How can any one expect, by preaching God, to interest 
the feelings, and win over, to the love and obedience of his 
Master, those, who hate him with all cheir hearts? No, that 
minister, who would secure the confidence, and approbation 
«f the wicked, can do it, only, as he is prepared to sacrifice 
both God, and his truth, to his own dread of popular dis- 
pleasure, or his ungodly love of popular favour. 

No minister of t! :e gocpe] can expect, so to preach, as to 
|)lease the 'iricksd, because— 

V. The ibwER cf tbe Holy Spihit is necessary to 

CHANGE THE HEART. 

The experience of f ix thousand years testifies, that no 
unregenerate man e^er has submitted to the truth, and re- 
joiced in it, without I/ei % influenced to it, by the powerful 
operations of the isternal Spirit of truth. 

God never designed that any thing, besides truth, should 
effectually, and savingly operate oo the minds of men, to 
bring them to repentance. Thence it is, that the truth is the 
mighty instrument employed by the floly Spirit, in the con- 
viction, enlightening, and saoctification of men. He does not 
bring sinners to submit to God, by making them believe, that 
they are not so great sinners as God represents them to be, in 
his word, nor by persuading them, that their sins partake 
more of the nature of infirmities, than of the nature of wil- 
ful, and guilty opposition to God. On the contrary, be sets 
their §jns iu order before them. He brings up, under the 



l76 

Mind's review, the sins of past years. He makes them feel 
a sense of guilt, so deep, and pungent, that they are prepared 
fo take the side of God, and to anticipate his decision in their 
case, by pronouncing sentence of condemnation against them- 
selves. He makes them both acknowledge, and feel, that all 
is right in God, and lovely, and glorious ; and that all is wrong 
in themselves, and hateful, and debasing. He effects such a 
radical change in their views, both of God and themselves, as 
nothing but the power of his efi&ciency could produce. 

The history of God's gracious dealings with mankind, 
from the beginning of the world, teaches us, that no sin- 
ner ever has submitted, without the agency of the Spirit. 
It is his mighty energy, alone, that gives effect to the most 
faithful exhibition of truth. How feeble, then, must be 
the hope of accomplishing that, by unfaithfulness to God, 
to which the utmost faithfulness is inadequate, without 
divine aid ? 

Behold, five reasons, that the faithful minister of Jesus 
Christ, should not expect, so to preach, as to please the 
wicked ; and see, also, five solemn, and affecting evidences, 
of the lamentable, and depraved obstinacy of the human 
heart. 

God, in all the exhibitions he has made of himself, has 
never pleased the wicked. — He cannot please them. — The 
distinguishing truths of the gospel, are objects of their su- 
prenae aversion. — Their hearts being totally carnal, and 
selfish, they cannot be pleased, but as the truth is sacrificed 
to their corruptions— And the experieiice of six thousand 



277 

years testifies, that under the light of truth, less or more clear, 
and forcible in its exhibitions, not a sinner has been brought 
to submit to its authority, but as influenced, by the all-subduing 
energy of the Holy Ghost. 

INFERENCES. 
I . If truth is the grand instrument employed by the Spirit, 
to effectuate the salvation of men, then, sinners should both 
be willing, and tenderly anxious, to know the worst of their 
case. They cannot be saved by a lie. Truth, only, can do 
them good. Of this, in their reflecting moments, they must 
be sensible. They know that God cannot change ; and there 
are seasons of ingenuous candour of thought, and feeling, 
when they would shudder at the apprehension, that change 
might be possible to him. After all their hostility to what 
God has revealed respecting himself, their secret hopes, 
strange as it may seem, hang on him. Not because they take 
any delight in him, but, because they are fully persuaded, that 
heaven, and hell are in his hands. If they are ever saved, 
they feel that God alone can save them. They are sensible, 
too, that to enjoy God, they must be like him : But how can 
they become like him, if they are unacquainted with the per- 
fections of his nature, and neither know, nor understand any 
thing, about those great principles of his moral administration, 
that are based upon bis eternal, and unchangeable attributes? 
If they were alive to their own real interest, they would ab- 
hor the man, who, professing to be a minister of reconcilia- 
tion, should suppress those parts of his instructions, which 
constitute the very elementary conditions, on which alone, a 



^78 

permanent, and glorious peace can be ratified, between God^ 
and their soiils» 

Every people, then, should encourage their minister to 
preach the whole truth. It is their life. Both he, and they, 
must appear, before the bar of judgement ; and nothing but 
troth, shall b^ar the test of the divine scrutiny, on that day^ 
when their eternal destiny shall be settled. 

2. If it is impossible for the infinite Creator, so to exhibit 
himself, as to please the ungodly, then, every attempt in hir 
ministers, so to exhibit him, as to please them, is as wicked, as^ 
it is fruitless-. Has he failed ? How can they hope to be 
successful ? Has he failed ? How can they be successful, 
but as they change the truth of God into a lie, and sacrifice 
his glory, at the altar of selfishness and sin ? He has called, 
but sinners have refused. He has stretched out his hands, 
almighty to save, but sinners have disregarded. That minis- 
ter must consent to desecrate the truth of heaven, to preach 
over bis mighty Maker's glories, prostrated, and despoiled at 
his feet, who attempts, so to deliver his message, as to please 
the ungodly. 

We hesitate not, to charge the heretical preacher, with 
treachery against his God: But on what principle can he 
think to justify himself, who, to avoid the frowns, or secure 
the flatteries of men» exhibits truth, in sucb select portions,, 
or under such forms of modification, as he deems best adapted 
to promote his purpose ? He has received his commissioa 
from his Master, all made out to his hand. The broad seal 
ef heaven is set to it. Its instructions are clear, full and de-. 



S7a ^ 
W 

finite. The principles, upon which be is to treat with men, 
as Chrisfs ambassador, are not of doubtful import, nor of 
difficult interpretation. He knows, that these principles, as 
exhibited by God himself, by the prophets, and apostles, and 
by the mild, yet authoritative, and unvarying fidelity of Jesus 
Christ, have been uniformly resisted by the carnal heart. 
With these illustrious examples before him, his commission in 
his hand, and his instructions constantly under his eye, I ask 
not, on what he can found his hopes of success : But I would 
ask, what can be the secret motive of his soul, when, by a 
selection, or modification of the truth, he undertakes to sit in 
judgement, upon the wisdom of heaven's communication to 
men ? Every attempt of this kind, betrays a naked selfish- 
ness of heart, that is prepared to sacrifice the glory of God, 
to secure the flatteries, and smiles of his enemies. 

3. If unregenerate men are opposed to the distinguishing, 
and essential truths of the gospel, we see the importance, 
that these truths should be plainly, and forcibly urged upon 
them. Their submissions are demanded, to the very truths 
which they hate ; and in these truths, we find the grand 
points of controversy, between God, and their souls. But 
they must believe them or their destruction is sure. 

Divest the revelation of heaven of those attributes that 
are offensive to the wicked, and you strip it of all its distin- 
guishiiig characteristicks, and efface from it, the impress of 
the divine hand. Nay, more, you not only put to hazard the 
salvation of those who hear you, but labour, also, to the full 
extent of your influence, to seal them over to final, and inevi- 



liable ruiD. How necessary then, that the minister of the 
gospel should propound, and explain the whole truth of God, 
distinctly and perspicuously, and urge it upon sinners, with a 
force, and earnestness, that shall persuade them, that he is 
deeply penetrated with a sense of their danger ; and that he 
is prepared to risk the forfeiture of their friendship, rather 
than suppress those doctrines of the Bible, on which, he fully 
believes, the salvation of their souls depends. 

Sinners must perish ; there is no hope of redemption for 
them, if they know not God, if they are unacquainted with 
the great principles connected with the scheme of mercy. — 
And at whose hands will the blood of their souls be required, 
if they have waited upon the ministrations of the sanctuary, 
and have lived and died ignorant of both ? 

Should it be demanded, what those doctrines are, that may 
be deemed essential to the scheme of grace, I reply — The 
entire moral depravity of man — the renovation of the heart, 
by the operation of the Holy Spirit — disinterested, or im- 
partial love — faith in the Lord Jesus Christ, as the only me- 
dium of pardon, and salvation — growth in grace, or pro- 
gressive sanctification — perseverance unto eternal glory, 
through the promised agency of the Divine Spirit — and the 
universal, and absolute sovereignty of God, exercised, in so 
directing and controling the actions of moral agents, as to 
accomplish all the good pleasure of his will ; and in the per- 
sonal election of such sinners to endless life, as he has deter- 
mined from eternity to save. These truths, God has joined 
together, and no man can attempt to put asunder, without ap- 



281 

plying an adventurous hand, to despoil, and blight a system of 
benevolence and mercy, projected by the wisdom, and sanc- 
tioned by the authority of the Eternal. These, however, are 
the truths which sinners hate ; but on the knowledge, and 
cordial belief of them, substantially, their salvation depends. 
And who shall teach theuu to fshineiB, if ihey do not, who are 
appointed by God to this very purpose ? 

4. If nothing but the power of God, does ever render the 
truth effectual, to the salvation of sinners, then, thoae who 
labour to exhibit it, in the least oifensive form, gain nothing 
by it. If an angel from heaven should preach the whole 
truth, with all the fidelity, and clearness of unpolluted, and 
Unimpaired faculties, the excellency of*its power would still 
be of God. If the success of such a pure, spiritual intelli- 
gence, in exhibiting the truth, as it comes from the lips of 
heavenly wisdom, would be attributable to the efficiency of 
that infinite, invisible Agent, who moves upon the powers,^ 
and controls the destiny of creatures, what hope of success 
can he indulge, who would gain upon the wicked, by keeping 
out of view, the offence of the Cross ? He has far less rea- 
son to hope, that he shall win souls to Christ, than that faith- 
ful servant of his Master, who preaches the whole truth, how 
ofiensive soever it may be to the wicked. He may pass well^ 
with the enemies of his Lord, as a smooth, and elegant 
preacher. He may succeed, in not calling into active oppo- 
sition, the secret enmity of the sinn^'s soul, against God. 
He may even feel gratified \vith his own wisdom, and pru» 
dence,- when he hears some of his brethren complained of 



28^ 

j'br clearly holding up to view, some of the most obnoxious 
doctrines of the Bible. And what then ? Is any thing ac* 
complished for eternity ? Are the stupid sinners, to whom 
he preaches, any nearer heaven ? Or any less exposed te 
hell ? How much has been done, by this soft, accommoda- 
ting, modified method of exhibiting God, and his truth? I 
will tell you, my brethren. A congregation of condemned, 
and hopeless immortals have been put to sleep ; their path- 
way to the world of wo has been smoothed ; and they will 
slip the more easily, and unsuspectingly into hell. 

Such cannot possibly be the result, where truth is faith- 
fully, and clearly exhibited. Truth will make its way to 
the sinner's heart ; if will agitate his soul ; alarm his fears ; 
and conscience, kept wakeful, and sensitive by its influence, 
will be constantly forestalling his doom, and by holding up to 
his view, the terrours of the damned, will urge him to fly 
from the wrath to come. If, under these circumstances, he 
perishes at last, his mind enlightened into a knowledge of the 
truth, and his heart at enmity with it, he must lie down 
eternally, under the keen reflection, that he is the guilty 
author of his own ruin. 

It is acknowledged, on all hands, that the Bible exhibits 
many doctrines that are off'ensive to the carnal mind. Now, 
it is clear, that these doctrines are so presented in the Bible, 
that the bearing they have upon the character, and the rela- 
tions they sustain to "the future prospects of sinners, are 
perceived by them. Can these doctrines be faithfully exhi- 
bited, when all that renders them offensive, as the Eternaf 



283" 

Spirit has exhibited them, is removed, or covered over, by 
words without knowledge, or lost, under such relations/ and 
connexions as God never has sanctioned ? How is it, that- 
the Spirit of inspiration was so unsuccessful, as not to exhibit 
the truths in question, m the same inoffensive and harmless 
form 1 Why was he not more cautious of t)ffending sinners, 
le|st, by making them angry, he should endanger their salva- 
tion ? And endanger their salvation, by being angry, with 
what? With the true, and faithful representation of the: 
eternal character, and righteous government of the ever 
blessed God : And a representation too, drawn by his own 
unerring pen. 

I am fir from laying it down as a maxim, that a minister 
should make it a matter of labour, to adopt such a manner, 
and exhibit truth under such forms ^of studied paradox, as to 
offend sinners ; supposing it essential to his success, and an 
infallible evidence of his fidelity, to give offence. But, I am 
prepared to affirm it as a maxim, and'to sustain it too, that 
no minister can pref¥;h, as the Holy Ghost teaches, all the 
plain truths of the Bible, with clearness, and fulness, in their 
proper relations, and connexions, and in all their bearings^ 
and consequences, with regard to the chi\racter, and destiny 
of sinners, without giving offence : And he, who, for any 
length of time, has been in the ministry, and finds not testi- 
mony, to the truth of this remark, in his own experience, has 
great reason to apprehend, however sincere and honest he 
may have been, that he has adopted some false principle, as 
kis guide in duty, or, that his heart has never been deeply 



284 

impressed, with a sense of the vast, and weighty concerns, 
that stand connected with his fidelity, as God's ambassador^ 
appointed to propose terms of reconciliation to guilty men. 

The very first step of prudence, in a minister, is to be all 
on the side of God, both as it respects the truths to be exhi- 
bited, and the manner of exhibiting them. I know not, how 
far short of presumptuous daring, that man comes, who thinks 
it iaiprudent, plainly, and on Scriptural grounds, to exhibit 
such truths, as have uniformly awakened the opposition of the 
natural heart. He can think so, for two reasons only. He 
apprehends, either, that he shall lose his influence, and popu- 
larity, if he exhibits the offensive truths of the gospel, a 
motive, altogether unworthy of a minister of Christ ; or, 
under a false impression of what is wise, and prudent, that 
he shall lessen the prospect of his usefulness to sinners. I 
have only to remark here, that God did not judge thus. Who 
is able to suppress those truths of the Bible that are ofi'ensive 
to sinners, without exhibiting a modified God, and a modified 
Saviour, and modified terms of salvation? And upon what 
fountain of wisdom shall he draw, seeing he has condemned 
the wisdom of heaven, by which he may determine, to what 
extent he shall exhibit the character of God, and the princi- 
ples of his moral government, and under what modes of pre- 
sentation, he shall make the free ofl'ers of pardon, through a 
crucified Saviour ? If, by his means, sinners have formed 
wrong notions of God, and his administration, what shall 
they do, when, in the light of eternity, they shall be 
undeceived, and find that the God, in whom they had been 



285 

faught to believe, was merely the creature of their own 
fancy. 

Preachers of the description alluded to, are but at best, 
mere moral essayests, into whose compositions, no divine 
unction ever enters. Such was not the preaching of the 
apostles. Such was not the preaching of Christ. 

It is indeed true, and it constitutes the distinguishing pe- 
culiarity of the Scriptures, that the great truths which they 
teach, are not laid down in the form of distinct propositions, 
supported by the application of defined and settled principles 
of reasoning. Many, perhaps, most of them, seem to be 
brought into view, in the unstudied detail of matters of fact ; 
and are introduced as established, and undeniable principles. 
We see them, under the representations of allegory, and par- 
able ; in various forms of comparison ; and both taught, and 
illustrated, in historical narration : But, under what form 
of illustration soever they are presented, they are plain, in- 
telligible, and pointed. It is not difficult to perceive, either 
their nature, their relations, or their tendencies. 

Under those combinations which God has been pleased to 
establish, it is the duty of the ministers of Christ, to present 
the great doctrines of the Bible, If they do so, with fidelity, 
from love to their Master, and with an exclusive reliance on 
the invisible efficiency of the Eternal Spirit, they may hope to 
be successful. The God of truth may be expected to bless 
his own word, and to attend with a divine energy, everj^ faith- 
ful exhibition, of what he has commumGatqd to his creatures, 
as. his will. 



286 

Preach we modified truth ; or by selecting truth, do we 

sit in judgement upon the wisdom, and propriety of heaven's 
commimication to men ? We stand in the naked exposure of 
our ovyn feebleness, and our failure is inevitable. Preach we 
the v^hole truth, and so, become the echo of the voice of 
God to our feiiow smners ? — We stand in the panoply of the 
high attri^?utes of Jehovah, and our success is as certain, as 
that God is almighty. 

We will not say to you brethren, in reference to what has 
now been said, " we hope better things of you,''^ We would 
rather s^iy, in the language of another, " we pronounce noth- 
ing, we decide upon nothing, we leave every man to his con- 
science, and his God." 

Truth is mighty. It is the sword of the Spirit. It is the 
grand instrument by which that infinite Agent operates to pro- 
mote conviction, and to effect that change in the hearts of men, 
that is an indispensable preparative, for the kingdom of glory. 

Are we workers together with this divine Agent, in ex- 
tending the triumphs of the Redeemer ? We shall lift our 
heads with joy, on that day, when he shall open upon the 
universe, with all the wonders of the judgement scene. 

Finally — Placed as we are, my brethren^ as watchmen on 
the walls of Zion, let us each remember, the authoritative in- 
junction of our King^ — " Lift up thy voice like a trumpet ; 
show my people their transgressions^ and the house of Jacob 
their siri5." 'Tis our appropriate office- work, to warn the 
wicked of his way ; to show him, bis character of guilt, and 
his condition of danger. 



287 

We are set to watch for souls. Let us do it, under the 
ileep, and solemn conviction, that we must give an account. 
The souls committed to our charge will meet us before the 
tribunal of eternal justice. With the solemnities of the great 
<iay of God Almighty, constantly in our view, let us labour so 
to preach, as to save, both ourselves, and those who hear us. 

It will not be a subject of regret to us, in the hour of our 
departure, that we have with too much ardour, and faithful- 
ness, urged upon our dying auditors, the great truths of the 
Bible ; and entreated them, by the mercies of God, to fly to 
-the cross of Christ as their only refuge. 

The time that remains to us, for activity in the service of 
our Master, is short. Let us gird up the loins of our mind, 
and watch, and be sober. Let us look well to ourselves, lhat 
OUT skirts be not stained with the blood of lost souls. Let us 
preach the word. Be instant in season, and out of season. 
Let us declare the whole truth, whether sinners will hear, or 
whether they will forbear. Let iis, to the best of our abili- 
ties, exhibit the full glories of our Maker, as they beam upon 
■MS from the face of Jesus, that it may appear at last, that we 
have not shunned to declare the whole counsel of God. Then, 
may we hope to stand before our judge, in garments made 
white in the blood of the Lamb, and to shine in the kingdom of 
glory, as the stars for ever and ever. — Amen 1 Amen ! 



*T 0 Qny people, what have I done unto thee ? And wherein hatit- 
/ wearied thee ? Testify against me." 

MicAH vi. 3. 

In language highly figurative, and rich in ornament, God, 

5- 

by calling to the mountains, and to the hills to listen to hii 
controversy with his people, addresses the great, and wise, 
and powerful of the earth, and invites them to attend to the 
Mrgument. He then makes a direct appeal to Israel, which 
is calculated to bring the subject to a speedy issue. He recurs, 
very briefly, to a few facts in their past history, as illustrative 
of the whole course of his providential dealings with them. 
Their deliverance from Egypt, where they were slaves — His 
leading them out by the hand of Moses, and Aaron, and Miri- 
am- — His kind and successful interposition in the case of Ba- 
lak, and Balaam. By the facts here exhibited, of the method 
of his dealings,with them, he challenges them to point out an 
instance, in the whole course of his conduct, since the calling 
of Abraham, which was not of the same general character ; 
and from which they might not learn, the deep interest which 
he took in their prosperity and happiness as a nation. He 

K K 



290 

appeals to tliem in the most affectionate language, and invites 
them to a careful, and candid renew, of what he had done, 
and what he had required ; and as if dealing with an equal> 
Seems wiUing to abide the result of the investigation. 

In lookmg at the history of Israel, the benevolent heart is 
a thousand limes pained, at the numerous and affecting in^ 
stances of their ingratitude ; and is led to admire the pa- 
tience, and forbearance, and condescension of God. 

The evidence of human depravity seems most palpable and 
convincing, as it is exhibited in the records of human conduct ; 
and the riches of divine goodness are the most strikingly il- 
lustrated, in the conduct of God's providence towards those, 
who have requited him evil for good, and have practically 
despised the infinitely gracious source of all their mercies. 

We may be told, a thousand times, that men are depraved 
and ungrateful creatures ; and we may believe them so : But 
when we 8ee them abusing their Benefactor, and charging 
their miseries upon the hand that has multiplied blessings on 
them without number, the evidence becomes so clear, and 
impressive, as to command the strongest expressions of dis^- 
gust and condemnation. We may be told too, that God is 
^ood ; that infinite compassion dwells in his heart ; and we 
may believe it so : But when he addresses the ungrateful ob^ 
jects of his bounty and care, in the affectionate and melting 
language of the text, and see so much ingratitude meet with 
such heavenly mildness and compassion — O my people^ 
what have I dene unto thee The feelings become interested, 
the heart is moved, and o^r conviction of the Divine good- 



25i 

ness, is a thousand times more impressive, by the circumr 
stances, and the manner, in which it has been exhibited. 

When we see the depravity of the human heart, as spread 
upon the record of human action?, unmelted by the blessings 
of heaven, and unsubdued, by the powerful motives to sub- 
mission ; when divine mercy, unexhaused amidst all the pro-^ 
vocations of guilt, is weeping over the ingratitude of the sin- 
ner, who is cursing the hand that would save him, we see 
man in ignominy, and God in glory ; and in a moment of in* 
genuous feeling, forgetting that this is but the picture, of 
which we ourselves are the original, we are ready to vindi- 
cate the righteous retributions of justice, and to give God glo- 
ry upon the throne, when he pours out his fury upon the 
guilty. And here we have the subject, which it is our design^ 
in what remains, to illustrate — 

The greatness of the depravity op man, argued, from 
the divine condescension, in his dealings with him. 

1. The text is the language of tender and affectionate com- 
plaint ; and implies, that the persons addressed, did not pos- 
sess such a character, nor exercise such feelings, as God had 
a right to expect, from his dealings towards them, and their 
relation to him. 'Tis the language of parental complaint, and 
expressive of the feelings of a heart touched with grief, at 
Tiewmg the ungrateful conduct of those nearly allied to him, 
and who had been the objects of his unremitting care ; wha 
had been treated, in the various stages of their national exis- 
tence, from the time that they were all numbered, in one 
femily, until they became a great, and powerful people, with 



29? 

the same affectionate tenderness, that parents extent! to- 
wards the children of their bosom. God represents himself, 
"as agitated with the same distress of heart, that affects tender 
parents at the unnatural conduct of their children, when he 
contemplates the rebellion, and disobedience of Israel. " / 
have nourished, and hrougM up children, and they have rebel- 
led against me. The ox knoweth his owner, and ass his mas- 
tei^s cril, but Israel doth not know , my people doth not con- 
sider.-* 

They' are represented as taken by the hand, at a period 
when, if they had been deserted, they must have perished ; 
as being taught of God, as little children are taught by their 
parents, how to go ; as supplied with every thing necessary 
to their growth, and comfort, and to qualify them for useful- 
ness in their maturity. 

Notwithstanding all this, they not only forget, but curse, 
also, the hand that led them, and richly supplied all their 
wants. 

Should we see a father, with all the ardour of parental love, 
exerting himself to rescue from threatening ruin, the son of 
his bosom ; and on the moment of success, just when he is 
about to give a loose to the feelings of a heart agitated with 
trembling joy, receiving at the hand of his child, the most un- 
feeling and cruel abuse.— Who would not be filled with hor- 
rour, and indignation, at conduct so unnatural ? 

But, my brethren, God has acknowledged that this endear- 
ing relation subsists between him and ourselves. He has 
made us. He has distinguished us, highly, in the privileges 



sag 

we enjoy. He has guided our past life. His providential 
arm has been our shield. All our blessings flow from him. 
We have our breath from God. He keeps pure the air, that 
it may be the medium of perpetuating, and not of destroying 
life. Let God fling his poisons on the wind ; let him mingle 
mineral death with the waters which we use ; and we breath, 
and drink, and die. But God has made the air the medium of 
healthful respiration, and the waters pure, and delicious to the 
taste. We breath, and drink, and fear no evil. He has 
adapted our natures to the enjoyment of the richest pleas^ 
ures of society. He has given us the capacity of deriving 
high and refined gratification, from intellectual pursuits. 

His providence, by furnishing the means for employing the 
faculties of our being, presents a constant variety of incident 
and event ; opens new fields of investigation ; exhibits new 
objects of pursuit ; and seems constantly to multiply the 
means of happiness upon us. At the same time, in every 
step of our progress, we are taught to enioy all earthly good, 
with reference to our eternal prospects ; and monuments 
stand thick in our pathway, to teach us our mortality, and 
warn us of the fading glory of the world. We are his wit- 
nesses to-day » that he is full of compassion, and that ne has 
the heart of a father, or our ingratitude had long before now^ 
brought down upon us the terrour of his wrath. 

Look for a moment, at the life which you have lived to- 
wards God, under the continued, and constantly repeated mer- 
cies of his hand. God gives you breath. — Do you ever em- 
ploy it in prayer ? God prospers your business- — Do 5^0^ 



2U 

gratefully acknowledge his hand ? He has placed the woFid 
before jou, that it might minister to your necesgities, and 
your pleasures. — Do you, daily, in this, recognize his good- 
ness, and adore the benevolence and wisdom of his designs ? 
Or do you not rather lose sight of the Creator, by the love 
which you bear to the creature? And always make your 
duty to your Maker, give precedence to your interests or 
pleasures ? Do you not, sometimes, wpntonly profane the- 
name of God, and sport with the sacred sanctions of his word, 
and with the condescensions of his love, exhibited in the life's 
blood of his Son ? Do you not spend weeks, and months, and 
years, without feeling a grateful emotion towards God, or 
lifting up to his throne the voice of prayer ? How unwilhng 
tire you, although rationally convinced of your obligations^ 
and dependence, to come out decidedly on the side of your 
God and Saviour ; and to do all in your power for him, who,- 
though infinite in expedient, resources and accomplishments, 
has done all he could for you. Ah ! my friends, as God's ad- 
vocate to-day, I ask you — What has be done unto you ? 
Wherein has he wearied you, that you should treat him thus ? 

2. The address of the text brings to view the relation of 
Prince, or Sovereign, and his people. " 0 my people, what 
have I done unto you?^^ A Prince, condescending to inquire 
after the reason for the disloyalty of his subjects. — A Prince, 
seemingly willing to be tried by his subjects ; ready to hear 
their reasons ; to listen to their testimony even against him- 
self. — A Prince, that intimates his readiness to remove every 
♦anse of complaiat. And such, brethren, is our God. He i$ 



295 

tenderly affected when he looks at our character of enmitj'. 
He fixes his eye with deep solicitude upon us, and would^ 
that we should be at peace with him, and not destroy our- 
selves. 

Conteisplate the character of that adorable Being, in whom 
we discover these wonderful acts ol condescension, and tell 
me — Is there a name for the depravity of that heart, that can 
trifle with such condescension ? As God's advocate to-day, I 
ask, what has he done to you, that you should refuse him the 
homage of your hearts, and the obedience of your lives ? 
Come, and answer the inquiry. It is instituted, by your 
Mak^r, your Benefactor, your Redeemer. It is instituted, 
by him, with whom it lies to determine the destinies of your 
eternity. View him as your heavenly Father, and has he 
not consulted in all that he has made you, and in all that he 
has done for you, the highest happiness of which your na- 
tures are capable ? Look at your endowments, as a source of 
.present happiness, and as possessing the capabilities, for 
rich spiritual enjoyment, in the hope of the gospel, and for 
eternal glory, in the future world. And if you are ready to 
complain, because you are brought into the world, under 
such circumstances, as expose you to fall before the imper- 
fections, and corruptions of nature, contemplate with ingen- 
uous feelings the redemption scheme, and acknowledge, what 
is true on this subject, that the method of recovery presents 
you, not with the means, merely, of repairing the ruins of the 
apostacy, but of attaining, to a state of enjoyment and perfec- 
'^ability, also, in all your constitutional powers, infinitely be- 



296 

yond, what would otherwise have been possible : That, the 
ruins of the fall notwithstanding, it lies with yourselves to de- 
termine, whether this exceeding weight of glory shall be 
yours ; or, whether you will barter it away, for the pleas- 
ures that die upon the senses. That, even giving all the 
force to your argument against God, that you would desire, 
that is nevertheless done, in the plan of redemption, which 
throws into your own hands, your immortal destiny ; and 
furnishes you with an opportunity, of rising to unutterable 
heights of felicity and glory, in the presence of your Maker. 

When you make your objection, founded on the unhappy 
constitution of your nature — What will you answer, when 
you are told of the gospel method of pardon and salvation ? 
And suppose you carry your principle one step further, and 
plead, that this method, in its apparently kind overtures, 
does but mock your miseries, in that it proffers you bles- 
sings that lie beyond your reach, and so justify your neglect 
of God, on the ground of inability ? Do you feel as ff you 
dare to risk, upon the validity of this objection, your eter- 
nal all, in the face of your deep seated consciousness of obli- 
gation ? In the face of all the tender expostulations, the kind 
entreaties, the solemn warnings, and the most plain, and un- 
equivocal declarations of God ? 

But it was not so much my design to reason with you to- 
day, as to exhibit the condescensions of our Maker towards 
our sinful race, by the side ©f those numerous, and affecting 
exhibitions which are daily made, of contempt for the name, 
and authority of God : That in the light cf contrast, seeing 



the odious nature of sin, and the depths of human depravity, 
you might be filled with shame and self-abhorrence ; and by 
passing sentence of condemnation on yourselves, might be 
brought to justify the God that made you. 

Shall I ask then — What has God done against you, that 
should lead you to disregard his authority, and refuse submis- 
sion to his Son ? Shall I not rather ask — What has he left un- 
done, that he could do for you ? 

Let all the excellencies of the human character that have 
ever been exhibited since the world began, be combined, to 
give force and extent to intellect, and dignity and loTeliness 
to moral feeling ; all is shade, and darkness, when we con- 
template the world's Sovereign, in mysterious combination 
with the world's victim for sin. The man of Calvary, sus- 
pended on the Cross, a spectacle to angels and men, exhib- 
its the adorable Divinity, in an attitude of justice and mercy, 
of wrath and love, for a moment the terrour, and astonish- 
ment of angels, and to eternity the admiration, and joy of a 
holy universe. 

And how, my friends, have our hearts been affected ? He, 
who was ministered to by angels ; and at whose birth, a multi- 
tude of the heavenly host sung a song of glory to God, has 
doubtless, from but a small proportion of those who hear me, 
received the tribute of a grateful heart. His hand of mercy 
pursued us, when we had plunged ourselves into darkness j 
and effected deliverance for us, when we were pressing our 
way onwards to eternal death. And how many sacrifice^ 
have we made for him, who died to save ? What is fhB 

h L 



298 

state of our heart to-day, after so long a time, that he lias 
waited, patiently, with us ? O, should he appear in the midst 
of us, all wounded and bloody, aad say, '-^ What have 1 done 
unto you? Wherein have I wearied you Who among us 
would rise, and say, with hearts influenced by the mingled 
emotions of ingenuous grief, and grateful transport ? My 
Lord, and my God T 



For sin is the transgression of the law.^^ 

I. John, iii. 4, last clause. 

TiaE apostle, having declared, in the preceding context, 
that every one who entertained the hope, that he should be 
like Christ in the day of his appearing, would labour to puri- 
fy himself, even as Christ is pure, proceeds to observe, ill 
the verse containing our text, that the commission of sin is a 
trasgression of the law ; and that Christ came to take a^-'ay 
sin, and put an end to transgression. He would thence, lead 
us to infer, that no one can safely indulge the hope of pardoy., 
whose heart is not fully set in him to seek an entire conformi- 
ty to the requisitions of that law, which it was the great end 
of Christ's death to magnify and render honourable.. 

We might, in accordance with the connexion of the text, 
call your attention to the obligations Christians are under, to 
observe the law as a rule of life and manners ; and press the 
necessity of such observance, as furnishing evidence of a gra- 
cious estate, and as indispensable to the indulgence of a well 
founded hope : But we would rather consider it in the hgbt 



300 

of a distinct proposition, and would invite your attention to 
this single question. 

Why is the transgression of the law, sin ? 

The answer to this question may be given in the language 
of an inspired writer — Because " The law is holy, and the 
Commandment holy, and just, and good.^* 

We remark that the law is holy — 

1. In its nature. It is like its holy Author, of whose moral 
excellency it is both the transcript, and the exhibition. 

The holiness of the law qualifies its character of justness, 
and goodness. It is holy in its entire nature, as it regards its 
requisitions, its penalties, and tendencies. 

The moral principles of the law, are founded in the nature 
of the infinite God, and the relations that subsist between him, 
and the moral univprse. The perfection, and moral purity 
that lie in the infinite Author of our being, are exhibited, and 
set forth in his holy law. It constitutes that grand rule of 
right, growing out of his own glorious perfections and attri^ 
butes, thatis binding on every being in heaven, on earth, and 
in hell. Being an exhibition of God, it is like God ; and he 
loves his law, as he loves himself. The holiness of the law, 
is God's holiness exhibited. Hence a contempt of the law, is 
a contempt of the holiness of God. Opposition to the law, is 
as direct opposition to God, as it is possible for creatures to 
manifest. 

God shows his moral loveliness in his law. Here we see, 
not an arbitrary expression of the Divine will, but an exhibi- 
tion of the Divine Being, The great moral principles of the 



301 

law, are not what they are, merely, because God determined 
they should be so, but because God is, what he is ; and the 
law could not be otherwise than it is, but as God ceases to 
be what he is. 

We thence see, that the death of Christ could no more 
have been designed, to lessen the demands of the law on the 
sinner, so as to nullify, in the least degree, his obligation to 
comply, most strictly, with all that the law requires, than it 
could have been designed, to change the eternal, and un- 
changeable nature of God. We may see also, that those 
who suppose the death of Christ to have released them, in any 
measure, from the demands of the law, and who thence think 
heaven an object of easy attainment, because God requires 
less of th«m under the gospel, than he required under the 
law, axe in a great and dangerous errour. 

But the law is holy, not only, as partaking of, and exhibit- 
ing the moral purity and excellency of the Divine nature, but 
also, in the nature of its requirements. 

If the law, in all the features of it, is as unchangeable as its 
eternal Author, it must, in all its requirements, be like its Au- 
thor. Universal, and perfect holiness, must be the great end 
of all its precepts. The supreme design and end of the law, 
is to make men like God ; to produce in them a perfect con- 
formity to the moral image of their Creator ; that, by becom- 
ing partakers of the Divine nature, they may become qualified 
for the holy and happy society of heaven, and proper objects 
of the Divine complacency. Even the partial sanctificstioa 
which the children of God experience in this world, would. 



302 

give them no good ground to hope for salvation j if it were not 
that Jesus Christ "is the end of the law for righteousness ^ to 
every one that believeth,^^ He having " magnified the law, 
and rendered it honourahUy'' God can now, consistently with 
his regard towards his own character, and the law which is an 
exhibition of it, be just, and yet the justifier ofhim that be- 
lie veth. And, it is because all the ends of the law are per- 
fectly answered,, by the obedience and death of Christ, and 
for this reason only, that God can now save the believing sin- 
ner, and look with a fatherly tenderness and complacency on 
those who are the subjects of a partial sanctification only. 

Hence, when we contemplate, in its proper scriptural light, 
the great scheme of mercy, it is so far from letting down the 
law, in the holiness and strictness of its requirements, that 
we see God's love towards the law, and his determination 
to maintain its authority, and enforce its demands, set forth, 
and illustrated, in a manner, calculated to put an honour upon 
it, and add a dignity and lustre to it, that will to eternity com- 
mand the admiration, and engage the confidence and esteem of 
all holy beings in the universe. 

Jesus Christ will bring many sons and daughters to glory, 
no* in contrariety to the law, but in perfect accordance with 
it. " The righteousness of the to," that is, the righteousness 
which the law requires, as the condition of life, " is fulfilled''^ 
in all those " who are in Christ Jesus " and who walk, not 
after the fleshy hut after the Spirit.''^ 

Hence, through the wonderful, and infinitely glorious 
scheme of saving mercy by Jesus Christ, we see the holiness 



303 

of the law, both in its requirements, and penalties, set forthj 
and illustrated, in a light, that would otherwise never have 
been discovered. Without the gracious interposition of Jesus 
Christ, all that would ever have been seen of the holiness, or 
moral purity of the law, would have been set forth in the in- 
flictions of its penalty on transgressors ; and in the despairing 
agonies of damned spirits, we should have learned, that the 
law is holy, and the commandment holy, and just, and good ; 
but this great truth is taught us now, in the death groans, 
and blood of the Victim of Calvary, and in the song of mercy, 
which the children of redempLiuu sing, in both worlds, 

*' Here the whole Deity is seen. 
Nor dares a creature guess, 
Which of his glories brightest shine, 
The justice, or the grace." 

But— 

2 . The law is^ws^, as well as holy. It is holy in the nature 
of its requirements, and as it stands related to God, and ex- 
hibits his holiness. It is just, because it is adapted, in all res- 
pects, to the nature, and relations of being. It imposes res- 
ponsibilities upon creatures that arise from the nature of their 
endowments, and from the relations they sustain to God, and 
their fellow beings. 

We are all capable of perceiving, and feeling, that we are 
under great and sole obligations to God. The law defines the 
nature of these obligations, and teaches us their extent. It is 
summarily comprehended in this — " Thou shalt love the Lord 
tfiy God with all thy heart. ''^ He is the Lord ; the Sovereign 
of the Universe. He is thy God, He made you what you 



304 

are. He ga\ne you what you have. He holds your future 
eternal destiny in his hands. He has manifested towards you, 
in all he has done, the most kind and compassionate feelings. 
He formed you capable of high and refined social, moral, 
and intellectual enjoyment. And that he might show you the 
fulness of his mercy, and the boundless extent of his benevo- 
lence, he has provided a Saviour, to deliver you from the ru- 
in, and curse of the apostacy, putting, so to speak, your des- 
tiny into your own hands for eternity. Under the relation of 
Creator, Preserver, Benefactor, and Redeemer, you are call- 
ed to contemplate him. These tender, endearing, and sol- 
emn relations, stand necessarily connected with their respec- 
tive responsibilities. The law demands of you, such a course 
of conduct, as is adapted to the nature of these relations. In 
this the law is just ; and it is quite impossible, for the reflect- 
ing mind, not to feel the righteousness of its claims. The law 
is just, in that it requires you to treat the glorious God, in the 
respective relations, that subsist between him, and your- 
selves, as you ought to treat him. You are dependent on him, 
in the most absolute sense, every moment of your Hfe. You 
live, because he lets you live. You enjoy, because he has 
not filled your bodies with pain, nor beset your souls with hi« 
terrours. You prosper, because his hand of bounty has been 
opened upon you. You are the subjects of a gracious pro- 
bation, because he has sent Jesus Christ into the world to die 
for you. You hear of Christ, because God gave you birth in 
a land of Bibles, and of Sabbaths. When you come to die, it 
will be God that will take away your breath. If you rise to 



305 

heaven, it will be by the richness, and power of his grace. 
If you sink to hell, his arm of vengeance will pursue you to 
the lowest pit. Look at your relations, my dear friends, and 
ask, what are your obligations to the great Almighty God ? 
The law is just, in that it demands, that you should live in ac- 
cordance with these obligations. 

But the law is just, also, in that it contemplates the obliga- 
tions that arise from the relations we sustain to our fellow 
men. 

Under this aspect of our responsibilities, we have also a 
summary of what it requires, and it is this, " Thou shalt love, 
thy neighbour as thyself.''^ We are formed for society. 
There are obligations that arise from the very nature, and 
structure of social, civil, and political combinations. There 
is a grand rule of right to regulate all the intercourses of man- 
kind, whether in their individual, or associated and political^ 
capacity ; and our Lord Jesus Christ has projected a princi- 
ple, that covers the whole area, both of natural, and arbitrary 
association, and in its practical application, runs parallel with 
the eternity of our being. *' Whatsoever ye would that men 
should do unto you, do ye even so unto them.^^ 

Now the law is just, in that it demands that every maa 
should respect the rights of others ; and in that it forbids our 
doing, what may tend in any way, to the injury of society. 

The law teaches us, that we live for others, as well as for 
ourselves ; and that we are bound to live for ourselves, only, 
in such a manner, that others may be benefited. That man 
has never had any just views of the end of his being, wkg has 

,M M 



306 

not both felt, and acknowledged, the force of this obligation. 
Our benevolent Creator takes a deep and unsuspended in- 
terest in the happiness of his creatures ; and he has manifest- 
ed his benevolence, as much, in regulating the conduct of his 
creatures towards each other, by those laws that are adapted 
to their social natures, and to the various relations of the pre- 
sent life, as by those, that respect our individual responsibili- 
ties to himself, and stand connected with the future, and inter- 
minable destiny of our being. 

Men are capable of trespassing upon the rights of others, in 
forms that cannot be brought under the cognizance of human 
laws. In all such cases, particularly, God has set himself up 
in the eye of the universe, as the judge and avenger. He 
will plead the cause of the widow, and the fatherless, and vin- 
dicate the rights of the oppressed. He will eventually, bring 
up the long arrear of vengeance, against those who have in- 
dulged the worst passions of their nature towards their fellow 
men. On that day, when he shall show to all intelligent be- 
ings, that his law is holy, and just, what trembling, what pale- 
ness, what horrour of soul, will thousands, and millions feel, 
who, in this world, lived in carelessness, and gayety, and 
wealth, and splendour, and who despised the c^use, both of 
God, and his people ? Then he will show, that his law is 
just in its penal sanctions, as well as its precepts. He is able 
to graduate, with infinite exactness, by the standard of eternal 
right, both crime, and its punishment. Nor will there be any 
secret place, throughout the vast dominions of their Maker, 
where the workers of iniquity can hide themselves. Is he 



307 

capable of measuring the demerits of sin ? He both can, find 
will inflict such penalties as are adapted to the nature of trans- 
gression, and its multiform, and endless tendencies, with re- 
gard to the relations, and interests of the moral universe. 
Every transgression and disobedience shall receive a recom- 
pence of reward, which the infinitely wise, and holy, and 
righteous moral Governour shall determine to be just. And 
his holy, and just law, constituting, as it does, the grand bond 
of union to the intelligent creation, shall form the basis of his 
procedure, on the great day of final adjudication. 

Men may not be prepared now, to acknowledge that they 
perceive the fitness of the penal sanctions of the law, to the 
transgression of it ; and they may be ready, in a thousand 
ways, to pursuade themselves that so great evils as are threat- 
ened, cannot, in strict justice, be inflicted : But their difficul- 
ties arise from their very limited and partial views of the evil 
nature, and dreadful tendencies of transgression ; and from 
their very imperfect, not to say inconsistent views of the char- 
acter of God. But when they shall come into the eternal 
world, their views of both will be essentially changed. They 
will then see, that all sin was against God ; whether it were 
a disrespect to his authority, or a violation of those responsi- 
bilities, that grow out of their relations to their fellow men. 
And they will there learn, that it is an evil, and a bitter thing,^ 
to sin against God. It is not to be expected, that in this world 
men should acknowledge the law just in its penalties ; but in 
the light of eternity, God will show all his enemies, that he is 
just in judging, and righteous in condemning. O, let us al! 



305 

remember, " tJiat. it is a fearful thing to fall into the hands of 
the living God.^^ 

3* The law being holy, and just, in settling the great prin- 
ciples of duty towards God, and towards man, according to 
the nature, and relations of each, must, necessarily, lead in its 
tendencies, to the promotion of the highest happiness and glo- 
ry, both of created, and uncreated being ; and thence it is 
good, as well as holy, and just. 

We perceive, that the great principles of attion, which the 
law inculcates, contemplate the highest good of being, in that 
they regard, and are designed to secure, the individual, and 
combined rights, and interests of the moral universe, and as- 
sign to every being, throughout the vast empire of the Eter- 
nal, his appropriate place. They accord to God the throne 
of sovereignty, and holiness, and glory ; and demand of all 
creatures, in every world, submission to his will. They 
bind man to man, earth to heaven, and heaven and earth to 
the mighty Maker of all. How ho\j, and just, and good is 
that law, the direct and invariable tendency of whichj is to 
assimilate the creature to his Creator, in holiness, and felici- 
ty, and to prostrate a dependent universe, in voluntary and 
joyful submission, before his eternal throne. 

If then, such are the nature and tendencies of the law • if 
it requires such a course of action and moral feeling, as is in 
accordance with the attributes and relations of being ; if it 
finds its basis in those great principles, which, whilst they 
look supremely at the greatest good of the universe, protect, 
and secure the individual rights, and interests of created and 



309 

uncreated intelligences, it is not difficult to see, that the trans- 
gression of the law is sin. 

INFERENCES. 
1. We see the exceeding sinfulness of sin. It is direct 
opposition, and hostility to the infinitely blessed God, in all 
the attributes of his being, and in all the operations of his wis- 
dom and benevolence. It is a disruption, both of the rela- 
tions that subsist between the beings that God has created, 
and God himself ; and a contempt, also, of all the responsibil- 
ities that grow out of these relations. It aims to rob God of 
his glory, and Christ of his reward. It directs its influence 
against the purity and felicity of heaven. It increases the 
misery of the damned, as it peoples hell with rebeUious sub- 
jects, and multiplies the number of the lost souls of men. It 
impeaches the rectitude of the divine government, and pros- 
trates the glory of the Eternal, at the feet of his rebellious 
subjects. It directs its energies against his throne, and would 
plant the standard of revolt upon the very battlements of 
heaven. It would annihilate the order and harmony of uni- 
versal nature, and mingle in one vast pile of dessolation and 
ruin, God, and his throne, and the combined glory of his holy 
kingdom. 

But the sinfulness of sin appears great, exceeding the power 
of conception, when we view it, as directing its energies 
against the great scheme Of gracious providential accomplish- 
ment. Here we contemplate it, as dire hostility to that sys- 
tem of grace, through Jesus Christ, in which God has come 
out to the view of men and angels, in the fulness of his glory.. 



310 

and in the infinitude of his benevolence and mercy. In sight 
of the Cross — in hearing of the agonies of the Victim that 
hung upon it, and bled, and died, that men might live, sin rages, 
and offers its insults and derision, in the very face of mercy, 
bending with tearful intreaty, over the guilty and ruined sub- 
jects of the FALL. 

2. We see the presumptuous daring of sin. It is notawed, 
by the purity and majesty of God, nor appalled, by the ter- 
rours of his wrath. It is not awakened to admiration, bv 
beholding the glory of God in the face of Jesus Christ, nor 
melted into submission, by the compassionate tenderness, nor 
the condescension and benevolence of a dying Saviour. It 
puts forth a ruthless hand against the Almighty, to blot out 
the glory of heaven, and annihilate the blessedness of its in- 
habitants. Sinners do their offences unblushingly under the 
very eye of the Eternal. Although they know that God is 
almighty, they dare to lift their arm against him, and provoke 
his wrath. I know that there are few sinners, who are sen- 
sible of this ; and they may even tremble to think that they 
have set themselves in array against God ; but such is, nev- 
ertheless, the fact. Sin has become so familiar to them, 
that they cease to look at its odious nature, and they will not 
give themselves time to contemplate it, in all its tendencies, up- 
on the character and government of God, and upon the high- 
est interests, of the innumerable subjects of his moral kingdom. 

Finally — Let me beseech those of you, my dear friends, who 
are this day in your sins, to pause and reflect. You have, all 
jour life long, passed by your Maker, who, with infinite 



311 

right, demands of you the first tribute of respect and submis- 
sion. 

And for what is it, that you have put this indignity upon 
God, and heaven, and the holy universe ? For the gratifica- 
tion of some guilty passion of your dying nature. You lavish 
all your powers upon the creature that God gave you, and do 
so, whilst in that very creature, you receive solemn and con- 
stant notices of the presence of the mighty Giver, and of your 
absolute dependence on him for a capacity to enjoy those for- 
bidden pleasures, that make you the willing slaves of sin. 
You voluntarily barter the soul, eternity, and heaven, for a 
moment of sinful gratification, which, when gone, may be your 
last, and let in upon you the wonders of the future world. 
How soon the curtain will drop that obstructs your vision, and 
shuts out from your view, the unutterable glory, or the abys- 
ses of wo, God, who has your life in his hand, only, can 
know. You are walking amidst snares and death every day. 
In the morning you have no certainty that you shall ever see 
the evening ; and you know not, but that the night will close 
up your accounts with the world, and be succeeded by no 
morning. Whilst this is solemnly true, with respect to every 
one of us, it is, at the same time true, that every step we take, 
is carrying us forward, towards the vision and enjoyment of 
God, or leading our way downward, to those realms of night, 
where " hell and horrour reign." One by one, of my beloved 
auditors will drop into the grave, and each, in turn, experience 
in the favour, or the frowns jof God, all that is lovely in heav- 
en, or all that is dreadful in heil. 



I 




He that is of God, heareth God''s words ; ye therefore hear 
them not, because ye are not of God.^^ John viii, 47. 

Men, in their intercourse with each other, and in their 
feehngs towards God, will act in accordance with their reli- 
gious opinions. If they Iiave adopted loose moral sentiments, 
they will not be very scrupulous, and exact, in their deport- 
ment in society. If their religion consists, principally, in 
matters of form and ceremony, they will know little of those 
feelings of reverance towards God, and of the joy that springs 
from contemplating the glorious perfection and purity of his 
nature, as well as the wisdom, and benevolence of his opera- 
tions, that are peculiar to those, who love to think upon his 
name, and his works, and his ways ; and whose practical piety 
results, from the adoption and belief of those high and inter- 
esting truths respecting God, that clothe him with his true char- 
acter, and accord to him the undivided, and eternal sovereign- 
ty of the universe. 

The truth of these remarks is sustained, by what the Sa- 
viour sayS; of the opinions and conduct of the Jews, in our 

N N 



^14 

i:ontext. They claimed to have God to their fiither, and 
from the fdzt, that they deemed all their religion to consist in 
their external covenant relation, and in the performance of ex- 
ternal rites, they had nothing of that spirituaUty of religion, 
in which, alone, its essence consists. They were opposed to 
all the great truths taught by the Saviour, respecting the 
character of God, and the methods of his pardoning mercy. 
Their professed regard for God, as their Father, to the con- 
trary notwithstanding, they could not endure the only begot- 
ten of the Father, although his claim to be the Messiah was 
confirmed by the broad seal of heaven. 

Christ very plainly told them, that they dii not believe 
him, because he told thern the truth. Their enmity was 
against the great doctrines which ke taught — " TVhich of you,"" 
said he, " convinceth me of sin ? and if I say the truth, why do 
you not believe me The answer to this inquiry is given in 
the text — " He that is of God, heareth God's ooords ; ye, there- 
fore, hear them not, because ye are not of God.''' 

It is the affirmation contained in the text, and not the con- 
clusion, to which I design, atlhis time, to call your attention. 
In the first clause of the text, the Saviour projects this great 
principle — That, " He that is of God, heareth God's words.'' 
The last clause of the text is an inference from this principle, 
*' Ye, therefore, hear them not, because ye are not of God." 

In further prosecuting our subject, we would invite your 
attention to the following proposition — 

A CORDIAL BELIEF OF THE DOCTRINES OF THE GOSPEL, IS 
THE BEST EVIDENCE OF LOVE TO GOD. 



315 

He that is of God, belongs to God, is bom of God, or bom 
from above, is a cho^ vessel of mercy, a disciple of Christ, 
a son by adoption, and an heir of glory. Hence, he cannot 
fail to be under the influence of all those feelings that are pe- 
culiar to one of such high privilege and distinction. He looks 
with tender interest towards his expected inheritance. He 
feels the spirit of adoption. He labours to give full proof of 
his discipleship. He carries continually upon his mind, a 
solemn, and affecting sense of his obligations, to the distin- 
guishing grace of his heavenly Father. Under the impulse 
of such feelings, he cannot fail to exercise supreme delight in 
God, and the most unreserved confidence, in all that he has 
revealed of himself. 

He that is of God, esteems him as his friend 5 takes delight 
in his character ; loves to see him honoured ; and will labour 
to contribute, all in his power, to promote, his glory. He will 
believe what God has revealed, and practice what God 
has required. His active obedience will be founded on 
a knowledge and belief of the great doctrines God has 
taught in the Bible. He will hear God's words. He 
will cordially believe every thing that God presents as an 
object of faith, and because he believes^ he will do, every 
thing that God has enjoined for the regulation of his con- 
duct. 

By the doctrines of the gospel, we understand, those great 
truths which God has revealed respecting himself, and his 
government, and respecting the responsibilities and destiny of 
his creatures. 



316 

Now, in all that God has declared about himself, the sanc- 
tified soul delights. He does not hesitate, and reason with 
himself, and ask, whether he can comprehend, and under- 
stand, all that God has declared. He only inquires — Is it 
the Lord that speaks ? And an affirmative answer, settles all 
his doubts, and chases away all his fears. He feels, that, not 
only his own, but that the safety and happiness of the universe, 
also, lies in God's beings what he declares himself to be, and 
in his doing, what he has said he will do. 

It must appear very evident, that he cannot claim to be of 
God, let his life be what it may, who rejects, and hates, those 
great truths respecting his being and government, which God 
has declared essential to the moral perfection and glory of his 
nature. That man cannot claim to have his obedience found- 
ed on love to God, who hates, what God has affirmed to be 
true respecting himself : And thence, it must appear obvious, 
that he, who builds his hope of divine favour, upon acts of ex- 
ternal obedience, be they never so uniform, whilst yet, he has 
no regard for those great doctrines that exhibit God, and the 
methods of his administration, has reason to fear, from this 
very indifference, that the light of the glory of God, as it 
shines in the face of Jesus Christ, has never been let in upon 
his soul. 

It is always, an afflicting indication of unsoundness in the 
faith, to hear those, who profess to love Christ, speaking 
lightly of doctrinal discussions, and uniformly demanding, what 
are termed, practical discourses. It is seriously to be appre- 
hended, that persons of this description are afraid to look at 



317 

themselves, in the light of naked truth ; and that, in fact, 
their opposition is to truth itself, and is not to be ascribed to 
their doubts of the utility of exhibiting those great and impor- 
tant doctrines that are calculated to awaken the hostility of 
the carnal mind. 

As it is in the doctrines of the gospel, only, that we can 
learn the true character of God, I am almost prepared to say, 
that indifference towards them, betrays a secret hostility to 
his true character. How can a man love God, if he 
does not see something lovely in him ? And how can he 
learn whether God is lovely, without knowing something of his 
character, and attributes ? And how can he learn any thing 
of these, but from God himself ? And where shall he go for 
instruction, but to that revelation, to which God h^-s affixed 
his own seal of authenticity ? And how can he hope that the 
love of God has been shed abroad in his heart, when he takes 
no pleasure in looking at the glorious exhibitions God has 
made of his perfections, in his w^ord, in his works, and in his 
ways ? The good man's glorying is in God only ; and it will 
remain in God, during the eteroit}'^ of his being. He never 
feels so well, in this world, as when he is absorbed in God, and 
loses sight of himself; and when he shall come to look upon 
holiness and sin, in the light of eternity, and upon himself as a 
sinner saved by grace, he will think infinitely less of himself, 
than is possible to him, in the most exalted exercise of gra- 
cious affections in the present life. 

It should seem, then, impossible, that he can hope to be of 
Ood, who is even indifferent with regard to those great and" 



318 

important doctrines of the gospel, that clothe God with a char- 
acter of infinite perfection, and excellency, and glory. 

But the text declares that those who are of God, will hear 
God's words. Suppose we, that to hear God's words, im- 
ports simply, that they will do his commandments meaning 
thereby, that they will render external obedience ; this will 
not help us away from the obligation we are under to give God 
our hearts, to love him with all the heart, to believe that he 
is, and that he is the rewarder of all those who diligently 
seek him. 

Besides, what is the motive to external obedience ? Can it 
be any thing else, than a cordial attachment to God, founded 
upon something which we see, or think we see, in his char- 
acter ? Every external expression of submission and obedi- 
ence to God, that does not spring from sincere love of heart 
towards him, is but the mockery of lip service, and cannot 
fail to be offensive to him. Every acceptable expression of 
devotion to God, has its source, uniforml}^ in love. But to 
love him, it is necessary that we have a knowledge of his 
character. This knowledge can be acquired, only, by be- 
coming acquainted with those great truths, respecting him- 
self, which God has revealed. In these truths, we find that 
system of doctrine, to which God requires the cordial, and un- 
reserved confidence, and submission of our hearts. It is here, 
only, that we learn what God is, and what that is, in his char- 
acter, and in bis ways, which he requires us to love. It is 
, by this meins, ctnl}^ that we can determine, that we love the 
true God, and th.at our religion is genuine. 



319 

Let us then distinctly understand — 

1. That if our love towards God arises from false notions of 
bis character, we have nothing to distinguish us from his en- 
emies. 

All sinners take pleasure in the God of their own forming. 
He, whose love is sincere and genuine, however, takes pleas- 
ure in the God of the Bible. He believes God on his word ; 
and delights in contemplating him, as being, all that he has 
declared himself to be. He has no desire, like sinners, to 
i:lothe him with a character, less offensive, than that, with which 
he has been pleased in his word to declare himself invested. 
The uniform and universal experience of the human family 
affords most clear and decisive evidence, that men do, na- 
turally, hate the true character of God, as revealed in the 
Bible : And if we find ourselves afraid to look at the char- 
acter of God, and the distinguishing features of his own moral 
administration, it is an indication of no doubtful import, that 
we have never discovered that glory and excellency, either 
in our Eternal King, or his ways, the knowledge and belief of 
which, thrills the bosoms of angels, and awakens the grati- 
tude, and inspires the song of the self-despairing sinner, wiien 
he finds the last, and only resting place of his sinking soul, in 
the great truth revealed, that there is with God, an election 
according to grace. 

We remark — 

2. That the character of God is unchangeable : And what- 
ever, in the future stages of our existence, we n:!ay discover 
that character to be, one thing is certain, thct to be Iwfprj in 



320 

0od, we must be pleased with his character. But what, in 
his word, he has revealed himself to be, he will always be. 
There will be no change in him. Our views of him may be- 
come more enlarged, distinct, and impressive : But it is equal- 
ly true now, as it will be, in any stage of our future being, 
that to enjoy God, we must be pleased with his character, as 
he has exhibited it to us in his word : And this is the clearest 
and most satisfactory evidence we can have, of decipleship 
to Jesus Christ. 

" What man is to believe concerning God, and what duty 
God requires of man," can be learned fully, from the Bible 
only. If the Bible is the revelation of God's will to man, we 
must suppose, that what God has revealed about himself 
is true, and not false. And if true, then important, also, 
to be believed, most fully, and unequivocally, by his crea- 
tures. 

God has revealed nothing concerning himself, or his crea- 
tures, and their obligations, and destiny, which, as the wise, 
righteous, and benevolent moral Governour, he did not deem 
important. 

To set a light value, upon the doctrines of the gospel, 
therefore, much more, to disregard and oppose them, is set- 
ting up ourjudgement, against the wisdom, and the actual ac- 
complishments of the infinite God ; and betrays a want of that 
high respect, and solemn reverence for the revelation from 
heaven, that cannot fail to possess the heart of enlightened 
and fervent piety. 

Thence we remark— 



"321 

3* That if we do not believe what God has said of himself^ 
we can know nothing of him. We have no means of knowing 
him to be, something different from what he has declared 
himself to be, as we cannot know what he is, but by what he 
has revealed of himself. If, therefore, we do not believe the 
great truths he has revealed about himself, and about crea- 
tures, and eternity, and heaven, and hell, it is evident, that 
we are not of God ; and hence, a cordial, and tender belief 
of the great doctrines of the gospel, as it is the only basis 
of practical obedience, is also the most clear, and soul sus- 
taining evidence, of discipleship to the Lord Jesus Christ. 
REMARKS. 

1. If wicked men clothe God with an entire character, with 
which they are pleased, we may be assured, that it is not his 
true character. They, only, that are of God, hear his words ; 
wicked men are not of God, and therefore, will not hear 
them. They may attain to very high intellectual views of 
the perfections, and works of the Deity, and speak largely 
upon his wisdom, and benevolence, and power ; but when 
they contemplate him, as the moral Governour, and look at 
their own relations, and responsibilities, they defile the puri- 
ty, and debase the glory of his moral character, by ascribing 
to him such principles of government, as break down all dis- 
tinction between right and wrong, and holiness and sin. 

Their hearts being unchanged, they are under the infly- 
ence of totally selfish affections ; and they will never adopt 
such views of God, as will be in discordance with their sel- 
fishness, until their hearts are changed by the grace of God, 

6 o 



352 

and they are ready to submit unqualifiedly, to the teachings 

of the Holy Spirit, in the word. 

Whatever views sinners may form of the character of God, 
as moral Governour, then, are certainly false views. He is 
not such a God as they imagine. He, whom they think they 
worship, is the God of their own perverse will, and their 
worship is nothing but will- worship, a submission to the God 
of their own corruptions. 

Terming wrong views of the character of God, their no- 
tions of doctrine are of course wrong. Their views of him, 
are their doctrines of him : And thence, whatever doctrines 
sinners adopt with regard to God and his government, and 
their own relations, and responsibilities, are of course, false 
doctrines. 

The natural heart never embraces the doctrines of grace. 
They are directly against the whole current of its feelings. 
Whatever sinners may believe, therefore, we know that they 
do not believe the truth. They may speculatively adopt 
some truth, through an entire indifference as it regards its 
influence on them, personally, in forming their moral charac- 
ter for eternity ; but let them look at truth, in all its connex- 
ions, relations, and results, and they will hate it supremely ; 
and will go about, in the wicked devices of their hearts, to 
persuade themselves into such views of doctrine, as are en- 
tij'ely congenial with their corruptions. 

There, surely, can be nothing true, in that scheme of doc- 
trines, which comes from a heart at total enmity with the 
truth which God has revealed from heaven. 



323 

Now, my dear impenitent friends, I ask you, tenderly, do 
you believe that your hearts are right with God ? And that 
you are prepared to meet your Judge ? I doubt not, that 
very many of you will have the candour to answer, No. Then 
let me tell you, whatever those sentiments may be, on which 
you build your hope of present safety, or of future amend- 
ment, they surely are not of God ; and therefore, your case, 
is a case of exceeding guilt, and imminent danger. The 
hopes on which you rely are an abhorrence to God, because^ 
during every moment of your reliance on them, you turn the 
truth of God into a lie, and impeach the purity, and righteous- 
ness of your Maker. The Lord Jesus Christ has declared 
that you therefore, do not hear,^'' that is, believe and obey,, 
" the words of God — because you are not of God.^^ Your 
heart is not in love with God, and his truth ; and thence, 
all your views and feelings are in direct contrariety, to 
that Almighty Being, who alone can save you from endless 
ruin. 

2. We see from our subject, the importance of doctrinal 
knowledge, to the great purpose of self examination. Through 
the deceitfulness and perversity of the human heart, we find 
a proneness in our common nature, to adapt all our duties, as 
well as our employments, to the prevailing bent and inclina- 
tion of the mind. Men love to have every thing to suit their 
own taste. They are more pleased with those ideas of God, 
that make him, altogether, such an one as themselves, than 
with the clearest exhibition he has ever given of his true 
character. Hence it is, that false notions of the character of 



324 

God are so natural to men. But going to eternity with suck 
notions of God, they must perish. 

The character of God is so directly opposite to the char- 
acter of man, that in exhibiting himself, God awakens in the 
human mind, a spirit of hostility ; and under the influence of 
this spirit, sinners go about forming a God after their own 
imagination, and hate, with all their hearts, the God of the 
Bible. 

How can we know for ourselves, that this is not our case, 
but by a close examination and trial of our hearts, under the 
light of those great truths, which clothe the Almighty with 
supreme honour, and ascribe to him the sovereign, and uni- 
versal control of being ? We know that the doctrines of the 
Bible are very trying to men of carnal minds ; and that as 
they cannot deny the being of a God, they will, nevertheless, 
invest him with such a character as is pleasing to them ; and 
having done this, they are prepared to look, with great com- 
placency, upon the workmanship of their own hands. 

But it is delight in the God of the Bible, alone, that can safely 
be relied on, as evidence of our union to Jesus Christ. We 
cannot know, however, that our hearts are pleased with the 
God of the Bible, so long as we remain ignorant of his char- 
acter. Hence the importance of being acquainted with the 
great doctrines of the gospel, that we may try our hearts in 
the light of revealed truth, and ascertain, whether we love, 
or hate, the true God, the God of the Bible. 

3. We may also see, thence, how important it is, that the 
ministers of Christ should preach the whole truth ; and par- 



325 

Ucularly, that they should labour to exhibit, illustrate, and en- 
force, by all the means in their power, those doctrines of the 
gospel, that are peculiarly offensive to the carnal mind. 
These doctrines must be believed by sinners, or they cannot 
be saved. They will not be the more likely to believe them, 
because they are kept out of sight ; and if they are ever 
brought to pro/ess submission to God, without having respect 
to these doctrines, in some shape or other, we may be assur- 
ed, both that their professed submission is a delusion, and that 
the means by which they have been brought to it, are like 
the daubings of untempered mortar. 

To love God, whilst yet, we are both ignorant of those 
great truths that are the exhibition and evidence of his love- 
liness and glory, and also opposed to them, is utterly impossi- 
ble : And a disappointment, most awful, in prospect, not only, 
but most agonizing, in its reality, also, will be experienced 
by those, who have formed low, and light views of the moral 
grandeur and glory of God, when the last trumpet shall an- 
nounce the opening of the judgement scene upon the universe. 

God will maintain himself upon the throne of worlds ; and 
he demands the undisputed, and unrivalled submission, and af- 
fection of the hearts of his creatures. But sinners are un- 
willing to T.ccord either to him. 

Whatever else they may do, or be, then, they cannot be 
Christ's disciples, and obey his commands, so long as they are 
unwilling, without any condition, to cast themselves upon the 
sovereign and unmerited mercy of their eternal King. This 
they will never be brought to dO; in the manner which God 



326 

requires, and which alone can be safe for them, until they are 
brought to see, and feel, that their destruction is as certain, if 
God does not stretch out his sovereign arm to save them, as 
if they were already in the pit of wo. Nor is there any thing 
that can so readily bring them, operating in the way of means, 
to see and feel this, as the exhibition of the character, perfec- 
tions, and government of God. It is with God's character and 
ways, that they are at enmity ; nor will a sweet and heavenly * 
peace ever be concluded between God and their souls, until 
they are brought, most unreservedly, to submit to the dispo- 
sal of his sovereignty. 

There is a soul destroying fallacy, in the sentiment, but 
too common, alas, even among those who profess to love both. 
God, and the offensive doctrines of the gospel, that it is impru- 
dent, and unadvised, to exhibit these doctrines, and press them 
home upon sinners. I apprehend satan has never employed 
a more successful instrument than this, to multiply the sub- 
jects of his dark empire, and to bring ruin and death eternal 
upon the souls of men. 

4. We may see then, finally, that there is no hope for sin- 
ners, but as they are brought to the cordial and affectionate 
belief of those truths, which are offensive to their carnal 
hearts. 

The great peint to be determined, is, whether God, or 
they shall submit. And whilst they are at variance with their 
Maker, on this point, they yet know, that he alone can save 
them. But, can they hope that he will save them, when they 
withhold from him, his rightful authority, and would disrobe 



3^7 

•him of those distinguishing perfections and attributes, both of 
his nature, and government, that maintain the purity of his 
character, the majesty of his throne, and the glory of his reign ? 

No, mj dear impenitent friends, you have no hope but in 
God. If he leaves you to your own chosen way, you will as 
surely be lost, as if yon were now lifting up your eyes in tor- 
ment. The enemy with whom you have to contend is the 
Lord God of hosts. He is mighty in battle. If you resist to 
the last, you will be overthrown, with a dreadful overthrow. 
But God is waiting to be gracious. He is yet, even to-day, 
in the place, and on the throne of mercy. He has given a 
name, as the medium of our salvation, that is precious to all 
heaven. Jesus Christ, is his well beloved, and our Saviour. 
How often have we listened to the song of angels, announcing 
his birth to the peaceful shepherds on the star-lighted plains 
of Bethlehem. Born to be the hope of Israel, and the Sa- 
viour of the world , he is carrying on, by the agency of the 
Eternal Spirit, the great work of saving sinners. But re- 
member, I entreat you, that the accomplishments of his grace, 
will end with your season of probation ; and that if you die 
without an interest in Christ, henceforward, in the prison of 
your wo, not a moment of ease shall light upon the eternity 
of your being. 



*i So shall my word be that goeth forth out of my mouth, it 
shall not return unto me void, but it shall accomplish that 
which I please, and it shall prosper in the thing whereto I 
sentit.^^ Isaiah Iv, 11. 

When God sends the rain and the snow upon the earth, it 
is not, merely, to make an exhibition of his power and wis- 
dom to the children of men, without accomplishing any other 
valuable purpose, by means of these natural agents. When 
he created man, he designed the earth as the place of his 
abode, and the means of his subsistence. He orders the 
changes of the seasons, and the varieties of weather, with a 
view to render the earth fruitful, thatit might give seed to the 
sower, and bread to the eater.''^ It is to accomplish his pur- 
pose, in the original creation of the earth, that, under his di- 
rection, " the rain cometh down, and the s7iow from heaven, 
and returneth not thither, but watereth the earth, and maketh it 
bring forth and bud.^^ 

Now, as he uses these natural agents, to fulfil his designs 

with regard to the natural world, and as no other reason 

p r 



330 

can be assigned for their producing the effects tliej' do, thaii 
the purpose of God that it should be so , so also, has he pur- 
poses to accomplish in the- moral world, through the instru- 
mentality of means adapted to the proposed end. The con- 
nexion, between the means, and the end, is as infallible and 
fixed in the one case, as in the other ^ and in both, for the 
same reason, because, it is the purpose and pleasure of God, 
that it should be so. 

As he designed that the rain, and the snow, and the changes 
of the seasons, should make the earth fruitful, and yield her 
increase, so does he design, by the instrumentality of his 
Word, to accomplish the good pleasure of his will in the mor- 
al world. 

To illustrate and enforce this truth, we remark — 
1. That in every manifestation of himself, God has a fixed 
and settled plan, or purpose in view, which he designs to ac- 
complish. He has purposed that the earth shall yield her in- 
crease, for the comfort and sustenance of man. To accom- 
plish this purpose, he sends down the rain, and the snow from 
heaven, and orders the varieties of the seasons. When he 
made man, he made him for his own glory. This was his 
purpose. To accomplish this purpose, he extends towards 
him a moral culture, or the use of means, adapted to his con- ^ 
dition, and endowments. It is to accomplish his purpose, 
in the creation, of moral agents, that he emploj^s means. 
His word is the instrument he has selected for this end, 
and he has declared that it shall not return unto him 
void. 



331 

2. The supreme and ultimate end, upon which all God'is 
purposes terminate, is his own glory. This must, of neces- 
sity, be so, when we reflect, that before he spoke creation 
into being, he existed alone. There was nothing out of him- 
self to move him to act, nor any end existing, towards which 
he should direct his actions, to operate as a motive to action. 
His own glory, therefore, must have been the grand and ulti- 
tnate end of his works. 

In making his own glory the grand object, we see the rich- 
est and most exalted display of benevolence and wisdom. 
No object could, possibly, so immediately, and completely 
involve and absorb the highest interests of the universe. On 
God ail creatures depend. His happiness and glory is essen- 
tial to their happiuees and being. 

But further, God is an infinitely wise and benevolent being. 
His purposes, therefore, must be like himself, infinitely wise 
and benevolent. It would be an impeachment of his charac- 
ter, and a virtual denial of his infinite perfection, to suppose, 
that his purposes fail short of* the highest happiness possible 
to the universe. But that his own glory is the highest happi- 
ness of the universe, must appear very plain, from the fact, 
that if the highest happiness of the universe consisted in some- 
thing else, his glory would be subordinate, which would, not 
only, imply imperfection in God, but also, that the highest 
happiness of being was derived from some other source than 
the mighty Maker of all. The Scriptures represent the Di- 
vine Being, as wise in counsel, and benevolent in purpose ; 
and directing all things for his own glory — " He hath made all 



332 

things for himself.^'' And for his pleasure they are and were 
created.^" " He is glorious in holiness, fearful in praises, and 
wonderful in working.''^ " He is the only wise God, seeing the 
end from the beginning,^^ and employing the infinite energy 
of his high and holy perfections, to introduce into the moral 
system, as much holiness and happiness, as in his view, the 
highest good of the universe demands. 

In Jesus Christ, who is the wisdom of God, and the pow- 
er of God,'' we have a display of his benevolence that will 
command the adoration, and engage the song of all holy be- 
ings to eternity. The apostle Paul gives a very powerful and 
interesting view of God's infinite purpose of wisdom and be- 
nevolence, as displayed in the redemption scheme — " Unto 
me who am less than the least of all saints is this grace given, 
that I should preach among the Gentiles, the unsearchable riches 
of Christ ; and to make all men see, what is the fellowship of 
the mystery, which, from the beginning of the world, hath been 
hid in God, who created all things in Christ ; to the intent, 
that now unto the principalities and powers in heavenly places, 
might be known by the Church, the manifold wisdom of God.'* 

3. The instrument which God has ordained, as the great 
and principal means of accomplishing his wise and benevolent 
purposes, is his WORD. His Word contains his revealed 
will. By this, he designs to accomplish, what are termed, his 
decrees, or secret will. 

There is a peculiar beauty and fitness in the design, that 
God should employ his revealed will, which exhibits the rule 
®f duty to creatures, as the instrument of accomplishing his 



333 

tternal counsel^ ©r purpose respecting the character and desfi- 
ny of creatures. His revealed will is adapted to the capacities 
and circumstances of those, for whose direction and govern- 
ment, it was intended. His eternal purpose or decree is adap- 
ted to his own infinite perfection and glory. There can be 
nothing, in the purposes or decrees of God, that could furnish 
a rule of duty to creatures, should they all be revealed. 
They all have respect to God himself, and to him only. They 
regard his own actions. They regard events, which God will 
bring about by his own agency ; and could never be improv- 
ed by creatures, as the means of doing good, and imparting 
happiness, if they even knew them. What God has revealed 
in his WORD, however, may be improved by his creatures, as 
a directory to their duty, and as the means of happiness. 
This is adapted to the faculties of their being, and to their 
responsibilities as moral agents. Men have nothing to do 
with God's secret designs. They belong to himself. What 
he h'ds revealed belongs to his creatures. It is infinite pre- 
sumption for them to suppose, that such and such things may 
be in God's decrees, and that therefore, it is useless for them 
to pay any regard to the known rules of duty which he has pre- 
sented to them. The same Being who has told us, that he 
" works all things according to the counsel of his 0W7i will,^^ 
has also, prescribed to man, his work. And it is no light bu- 
siness, for men to intermeddle with God's works. He is infi- 
nitely able to manage his own concerns, without their inter- 
ference. He observes, and will eternally observe, his owe 
appropriate province, and execute his eternal will, or secret 



334 

purposes in his own way ; and it is exceedingly fit and proper, 
that creatures should observe their province, and act in ac- 
cordance with what God has revealed, as the rule of their 
duty. Could they know all God's secret purposes, this would 
not saVe them, if they neglected to do their duty, as prescrib- 
ed in the sacred Scriptures. God has given us his Bible, as 
the instrument of effecting our salvation ; and we cannot, 
without wickedly attempting to pry into the secrets of his 
throne, make his decrees the reason for neglecting known and 
commanded duty. When he gave his word to man, he gave 
it for the twofold purpose of being a rule of duty, and an in- 
strument by which he designed to accomplish his own pur- 
poses with regard to man. In the first department, as a rule 
of duty, the Bible, so to speak, belongs to man. In the se- 
cond department, as an instrument by which God accomplishes 
his secret will, the Bible belongs to God. The use which 
God makes of it in this respect, is to subserve his own pur- 
poses ; and does not at all interfere with the use, he has com- 
manded man to make of it. If he employs his own work, to 
accomplish his own designs, who shall complain ? Will any 
one assume the right to control God ? Or dictate to him 
what he shall do ? Is there any necessity, that we should do 
wrong, because God does right ? And shall we make his do- 
ing what he pleases with his own, without at all infringing up- 
on our liberty as voluntary agents, a reason for our doing 
wrong ? It is hard to perceive how God can act at all, if he 
cannot seek his own glory, in that way, that to him appears 
best and right. And on what ground can we complain, if he 



335 

iias not been pleased to let us into a knowledge of the reasons 
of his own conduct ? He has set before us our duty, and the 
means of happiness. He has told us what we must do to be 
saved ; and has most solemnly assured us, that if we will do 
what he has told us, we shall be savfid. What more can we 
ask at the hand of our Maker ? He has, moreover, forewarn* 
ed us of our danger, and distinctly informed us, that if we re- 
fuse to comply with what he has required^ we shall perish. 

The language of the text, when compared with w^hat the 
apostle says with regard to the effects of revealed truth, 
should awaken us to a serious sense of our situation, and lead 
us, very earnestly, to apply ourselves to the great work of 
securing our salvation — " For we are^'' says the apostle, " a, 
sweef savour unto God, in them that are saved, and in them that 
perish ; to the one, me are a savour of life unto life, and to the 
ether, a savour of death unto death.^^ " The word that goeth 
out of my mouth shall not return unto me void, but it shall ac- 
complish that 'aohich I please^ and it shall prosper in the thing 
whereto I sent it.^^ 

It appears that the word of God is pre-eminently, the in- 
strument which he employs, in forming the characters of men 
for eternity ; and in preparing things for the glorious display 
which he will make of his wisdom, and justice, and mercy, in 
the judgement scene, when he will settle the destinies of the 
intelligent universe, unalterably, and eternally. 

The evidence of this is abundant from the Scriptures—" Is 
not my word like afire saith the Lord?'''' " Heaven and earth 
inall pass away, hut my word shall not pass away.^^ " He 



336 

^at hearetk my wordy and believeih on him that sent me, hath 
everlasting life.''^ " Thou hast magnified thy word, above all 
thy name.^^ " Take the helmet of salvation, and the sword of 
the Spirit, which is the word of God.''^ " The word of God is 
quick and powerfd, and sharper than any two edged sword^ 
and is a discerner of the thoughts and intents of the heart. ''^ 
The word of God is represented as the instrument of convinc- 
ing, reproving, enlightening, sanctifying, judging, and con- 
demning. Jesus Christ has said, " The word that I have 
spoken unto him, the same shall judge him in the last day.^^ It is 
a solemn truth, that the light which shines from heaven will 
be blessed to some, for their salvation, whilst to others, it will 
prove the means of aggrrvating their condemnation, and en- 
hancing their wretchedness for ever. 

INFERENCES. 

1. If, in every thing, God has acted with a view to a fixed 
end, then, whatever has taken place, has formed a part of his 
,plan or purpose. He has created all things to promote a 
certain design. Every intermediate step in the process, ne- 
cessary to the end, must have been before him^ and received 
the sanction of his will. It is his province, since both means, 
and ends are dependent on himself, to determine the means by 
which he will accomplish his designs. 

From the nature of his infinite perfections, we cannot but 
suppose, that God saw at one glance, with boundless compre- 
hensive view, the best possible end of being, and the best 
possible means of accomplishing that end. We cannot, there- 
fore, suppose, that he would under all the circumsiances of its 



337 

existence, and in its assigned and appropriate place, should 
not be the best calculated to execute his infinitely wise and 
holy determinations. He has under his control, and has al- 
ways had, all the agents, both in the natural and moral world ; 
and nothing could, at any time, have taken place, which he 
did not see wisest and best, in relation to all his purposes. 

All the natural and moral evil there ever was, or will be in 
the universe, as well as all the holiness and happiness, must 
stand connected with his grand plan of government. And 
this is a view of the subject, that cannot fail to be peculiarly 
grateful to a pious mind. It is a matter, for which the holy 
universe will for ever bless God, that he has as direct a con- 
trol over the voUtions and actions of all wicked beings, as he 
has over those of holy beings : And that he is controling the 
former, as well as the latter, in such a way, as to declare his 
richest and highest praise. 

'Tis infinitely desirable that he should control the wick- 
ed, by an agency, as direct, positive, and efficient, as he does 
holy beings. If his eye were not fixed upon all the path of 
the wicked, and his hand did not place their steps, who can 
tell, what the result of their wicked conduct might not be ? 
But as it is, God holds them in his hands, and controls all 
their ways for his own glory. 

On this point the Scriptures are remarkably expHcit and 
full— ^" I am the Lord that maketh all things ; that stretcheth 
forth the heavens alone ; that spreadeth abroad the earth by 
myself; that frustrateth the tokens of liars, and maketh divin- 
ers mad i that turneth wise men bachvi'ard and maketh their 



338 

'knowledge foolish.''^ " 1 form the light and create darkness ; 
f make peace and create evil ; I, the Lord, do all these things : 
Declaring the end from the beginning, and from ancient timet 
the things that are not yet done, saying, my counsel shall stand, 
and I will do all my pleasure.''^ The Bible teaches us that 
God absolutely, directly and continually controls the wicked, 
as well as the righteous. He employs them in those depart- 
ments of his moral government, for which he has fitted them 
by his invisible agency. How important is it, that sinners 
should feel this ; and that the righteous too, should know and 
acknowledge it. 

This view ef God's purposes and operations, brings him 
Hear to every one of us ; and attaches an incalculable impor- 
tance to all our thoughts and ways. To God's wise and be- 
nevolent plan of administration, not a single movement of one 
of his creatures is a matter of indifference. The great and 
mighty events, and revolutions that take place in the natural 
world, and among the nations of the earth, are not more im- 
portant, when viewed in conjunction with the great scheme 
of providential operations, than the seemingly, most indiffer- 
ent actions of an obscure individual. How wonderful is that 
Being, who surveys immensity with a glance, and at the same 
instant, numbers the hairs of our head, and notices every 
sparrow that falls to the ground. 

If God's purposes are infinitely wise and benevolent, then, 
the present system of things is the best of all possible systems. 

If, to his infinitely perfect and comprehensive mind, that 
state of things which now exists, had not appeared, all things 



339 

considered, best calculated to promote his designs, he could^ 
with infinite ease, have interposed, and hindered its existence. 
The fact that he has not done so, is evidence, that to his wise 
and benevolent mind it seemed best, on the whole, that things 
should be, as they are. What infinite wisdom and benevo- 
lence chooses, must be for the best. God can act none oth- 
erwise, than is best calculated, in his own view, to promote 
his own glory ; and as all the events that have ever taken 
place, have been directed by him, we must conclude, that in 
his judgement, their taking place was the most wise and hap- 
py method of developing his designs of wisdom and mercy to 
the intelligent universe. Will it be said then, that sin is 
pleasing to God, and thence, the more sin the better ? Might 
we not as well say, that misery is pleasing to God, because 
our world is full of it, and set ourselves to work, to multiply 
the sufferings and sorrows of our race ? 

3. If God orders all things for the best, then, those who would 
take out of his hands the right of determining the existence of 
sin and its consequences, do actually prescribe hmits to the 
prerogative of the Most High. They know not what they do. 
We doubt not their intentions may be good ; and that they 
act under an impression, that they are doing God service, and 
are saving his character from reproach ; But we must be 
permitted to doubt, whether they take the best method to ac- 
complish their object, and to exhibit the glory of his wisdom 
and benevolence. 

It is very difficult to perceive, how an infinite Being, who 
has created all things with a view to a particular end, should 



340 

yet be so situated, with regard to the means necessary to pro- 
mote that end, as that they should form no direct part of his 
plan, but be left to exist as a matter of bare permission, or 
chance. I say chance, because a permission that excludes 
positive decree, puts the whole system of means on the 
ground of mere contingency. It is equally difficult to per- 
ceive, how the will of an infinite being can be otherwise than 
efficient. 

The impotency of human purposes, consists in an inabihty 
to control the means necessary to the end. But as both the 
means, and the end, lie equally in the purpose of God, and 
must, of necessity, according to the present constitution of 
things, God must create and control the one, by an agency, as 
direct and efficient, as he does the other. How can the Di- 
vine Being know, with respect to any given event, that is fu- 
ture, that it will come to pass ? Does he know it, only, be- 
cause he will permit creatures to act in a given way ? Then 
what is it, that renders it certain, that they will act in a given 
way. For the certainty of the event must be established, 
before it can be foreknown. Who establishes this certainty ? 
Is it God, by permission ? But if the certainty depends on 
permission, then where is the difference between permission, 
and decree ? If the permission renders it certain, the decree 
does no more. It will thence be seen, that all attempts to 
modify, or explam away, the plain common sense, as well as 
Bible doctrine, that God moves, by his efficient will, the 
whole system of moral agency, is but to darken counsel by 
words without knowledge. 



341 

4, If God is accomplishing, through the instrumentality of 
his word, his wise and holy purposes, then, opposition to him 
is exceedingly wicked. 

The Bible asserts the sovereignty of God, and maintains, 
in the clearest manner, the doctrine of a particular, as well 
as universal providence. As an infinitely wise and good Be- 
ing, he both created and governs all his creatures, and all 
their actions, with a design to promote his own glory. The 
happiness of the universe is identified with his glory. All the 
good possible to being, is derived from him. He alone is 
qualified to judge, what will best conduce to the glory of his 
name. To secure and accomplish his designs, it is necessary 
that all secondary causes, both physical and moral, through 
the unbounded range of immensity, should be under his en- 
tire and direct control. 

Now, if God is directing the mighty energies of his nature, 
to promote his own glory, and if the good of the moral uni- 
verse is so identified with his glory, that it is the foundation 
of all created happiness, then, those who feel opposed to the 
sovereign reign of God,, feel opposed to the greatest good of 
the universe ; and are combined in a cause that is infinitely 
derogatory to their Maker, and ruinous in its tendencies to the 
happiness of being. What good man would be afraid to trust 
his all into the hands of his Creator, to order his destiny, both 
in time, and eternity ? Wicked men hate, aud oppose the 
purposes of God, because, conscious of their guilt, and yet 
unwilling to repent of sin, and submit to God, they fear that in 
Scouting his purposes, God will destroy their souls. While 



342 

on the other hand, good men and angels deKght in the sore^ 
reign reign of God, and the united hosts of heaven continual- 
ly cry, " ALLELUIA, THF LoRD GoD OMNIPOTENT REIGNETH." 

5. If, through the instrumentality of his word, God is pro- 
moting his glory, and this is the grand end of all his actions, 
then, we may learn something about the nature of gospel sub- 
mission. 

It appears from what has been said, that he has given us his 
holy word as one instrument, and as it regards this world, 
pre-eminently, the grand instrument of accomplishing his pur- 
poses. Now as the Bible is the great instrument by which his 
purposes are to be accomplished, and from which we learn 
the existence of his purposes, we see that there can be no 
genuine submission, but as the heart is willing, that whatever 
God has purposed in himself, should be done. What may lie 
in his purpose, or decree, any farther than the grand end, 
which he proposes to himself, is concerned, creatures do noty 
and cannot know, until the event declares it. They do know, 
however, that his glory is the supreme good of the universe ; 
that it is the good which he himself has chosen ; that he is in- 
finitely wise and benevolent ; that he will do no injustice to 
any of his creatures ; and that he will treat all according to 
their real character. Hence there can be no true submission, 
but as we are willing, that whatever God may esteem most for 
his glory, either with respect to ourselves, or others, should 
be done ; and that the event should declare his will. It 
would be no hard thing to submit to God's purpose of making 
isa happy eternally, if this purpose were revealed : But it 



343 

would be exceedingly hard to submit to his purpose of making 
us miserable, if this purpose were revealed. But as neither 
is, nor can be revealed, submission must consist in being wil- 
ling, that whatever may lie in the purpose of God, respecting 
our future eternal destiny, should be done. He who sees his 
own character, and has a conviction of his deserts as a sinner, 
cannot fail to feel, that it would be just in God to show him no 
mercy. If he does not feel this, he does not accept the pun- 
ishment of his iniquity . Submission precedes the hope of 
pardon. This is in accordance with the uniform experience 
of Christians. In this, there is an evident giving up of self, 
and a preference of God. There is an entire throwing of 
ourselves upon his sovereignty, and a virtual declaration, with- 
out knowing what the event may be, " Let the will of the Lord 
be done.^^ Such a feeling as this, is honourable to God. It 
gives him the throne. It acknowledges the rectitude and 
wisdom of all his ways. It is an expression of entire confi- 
dence in his holy and excellent administration. This makes 
man feel his dependence. It brings him to his creature 
place. — And is an unconditional surrendry of , the destinies of 
the universe into the hands of a sovereign God. 

6. If God's word shall accomplish his purpose of mercy, 
with regard to those whom he has determined to save through 
its instrumentality, may we not thence conclude, that it will 
have a most important and solemn effect, in forming the char- 
acter, and deciding the destiny of his enemies. We are told 
that it willprove *• a savour of life unto life^^ to some, and " a 
savour of death unto death^^ to others. Can we suppose that 



344 

God has no purpose to accomplish by his word on those who 
reject it ? And shall we say that he cannot, consistently with 
their voluntary agency, bring to pass the purposes of his will, 
through his word, with regard to them ? Then, in this in- 
stance, his word must return unto him void. 

God has made all creatures for his own glory, " yea even 
the wicked for the day of evil,'''' He will get glory to himself 
in all the actions, both of holy, and sinful beings. And not- 
withstanding, he did from eternity determine all the events 
that ever should take place, both in the natural and moral 
world ; and that all should contribute to the promotion and 
accomplishment of his grand and glorious purposes, yet, sin- 
ners never say, that they are restrained from doing good, or 
impelled to do evil, through an irresistable impulse, forcing 
them ow, contrary to their inclinations. 

Now, if these things are so, my friends, you see that God 
can accomplish all the good pleasure of his will upon you, 
without at all impairing the freedom of your actions, or in- 
fringing, in any respect, on the grand principle of adjudica- 
tion, upon which he will act, when he shall settle your eter- 
nal destiny, according to your real character. How solemn, 
then, and affecting your situation ! God made you for himself. 
He will promote his glory through your existence. You are 
in his world, and in his hands. You cannot get out of his 
world, nor break away from under his government. You must 
die, and go to stand before him ; and in that world, where all 
cavil, shall be put at an end, you will see and feel, that all his 
ways are just and true. Now, while you are occupying these 



345 

seats, God is operating his pleasure upon you, and through 
you. Whether you are willing, or not, God will not change 
his mind. His word, the grand instrument by which he 
brings to pass his decrees, is now doing its office, under the 
powerful agency of his eternal Spirit. It is now bearing, 
with a most solemn influence, upon your future eternal desti- 
ny ; and as a discerner of the thoughts and intents of the 
heart, is preparing you, for the decisions of that awful day, 
when it shall be known to the universe, to whom it has been 

the savour of life unto life,^^ and to whom " the savour of 
death unto death.' ^ 

7. If God's word shall accomplish the purpose whereto he 
sent it, then, the people of God, and all holy beings have, 
strong ground of confidence and joy in him, in the darkest 
times. If they see no fruit of their labour, yet, they may be 
assured that God is working. He is directing his word, so 
as to accomplish his purpose, whether they see it, or not. 
It is secretly operating ; on soms, as vessels of mercy, no 
doubt, who shall be declared in due time ; and on others, n© 
doubt, as vessels of wrath. 

Christians have no cause of despondency, in a season of 
darkness, if they are faithful. Consequences belong to God. 
Their care should be to their duty, and to their own souls. 
We have reason to fear, that they often forget their* own 
hearts, whilst they profess to be deeply affected with the de- 
clension of the times ; and that they do not realize, that they 
themselves, contribute, by looking at the wrong objects, to that 
very declension which they deplore. Let every one loek 



34B 

well to his own heart, and he will find occasion of rejoicing 
in God, though the darkness about him, were like the dark* 
ness of Egypt. 

<jrod's purposes are ever before him. He will not suffer 
any thing to take place that he does not see necessary to his 
designs ; and he will secure the existence of every thing he 
deems necessary to this end. He will cause just as much 
holiness and happiness, and just as much sin and misery t© 
exist in the universe, through the voluntary agency of his 
creatures, as he sees best to promote his own glory. He 
«old Joseph into Egypt, that he might show his love to Israel, 
and save much people alive. He raised up Pharaoh, that he 
might show forth his power, and fill the earth with the fear 
of his great name. And under his mighty decree, the Son of 
his love expired on Calvary, that, in the redemption scheme, 
he might pour upon the universe the effulgence of his glory. 
High as the heavens are above the earth, so are his ways 
above otir ways, and his thoughts above our thoughts. O, 
how safe and happy, to be in the hands of that infinite Being, 
" of whorrii and through whom and to whom are all things^ t4 
whom be glory for ever /" 




Look not every man on his own things, but every man alsQ 
on the things of others.^' Phtlippians ii, 4. 

The duty enjoined in this passage is rendered obvious, by 
consulting the succeeding verses. " Let this mind be in you 
^hich tsyrts also in Christ Jesus, who, being in the form of God, 
thought if not robbery to be equal with God : But made himself 
of no reputation, and took upon him the form of a servant ; and 
bein^ found in fashion as a man, he humbled himself and be- 
came ohedient unto death, even the death of the cross,^^ Here, 
the example of Jesus Christ is presented to us, as a model for 
our imitation. He who was highly exalted, the glory of heav- 
en, and the object of the Father's care, influenced by the 
most pure and exalted benevolence undertook tbe work of 
man's redemption. 

The example of Christ then, is an example of benevolence ,; 
and when we are exhorted, " Let this mind be in you, which wa^S', 
also in Christ Jesus, we are exhorted to the exercise of a 
spirit of disinterested benevolence. 



348 

Our text propounds the doctrine of disinterested benevo- 
lence ; and the example of Christ is presented to give force 
to the exhortation, and to illustrate the doctrine. 

Let it be understood, that the text does not require us to 
neglect our own happiness, nor the improvement of those 
means that stand intimately allied with our present and future 
well being ; but, that while we are required to be attentive 
to our own interest, as creatures capable of happiness, we 
should not abstract ourselves from all regard to others, ex- 
cept as we may deem them necessary to our personal good ; 
but, with an expansive benevolence, like that which charac- 
terized our Lord and Saviour, should feel ourselves solemnly 
bound, to do all in our power, to promote the happiness of 
those, with whom, in the providence of God, we are associa- 
ted. 

Nor should we, in looking at this subject, limit our views 
to what man is capable of enjoying in this world ; but con- 
templating the never-dying principles of his nature ; looking 
at his capacity, as a being destined to eternity, and lying un- 
der responsibilities infinitely solemn and interesting — respon- 
sibilities on which the dearest interests of his soul are sus- 
pended, we should employ all the means with which God has 
furnished us, to promote his eternal well being. 

It seems implied in the text, that we ought to feel the 
same kind of concern for the salvation of others, that we feel 
for our own salvation ; and that in coincidence with this feeling, 
as we should always have our minds fixed upon our own sal- 
vation, and employ all practicable means to secure it, so we 



349 

should never lose sight of the good of ^ others ; but be ready 
to watch over them for their good, to labour for them, to 
make sacrifices for them, and in all things, by our conduct to 
show, that we are under the influence of that same benign, and 
heavenly spirit, which led the blessed Saviour to the cross, 
and to the grave. It would be well for us ever to recollect, 
that the Divine Redeemer, in the expansive benevolence of 
his heart, did not fix his eye on us, more than on others, nor 
less on us, than others ; but, that he regarded man as a crea- 
ture of exalted endowments, and interesting destiny ; and 
thence, to lay the basis of his salvation, was willing to shed 
his own blood. 

Let the man then, who would bring every thing- about hina 
to bear upon his own private and personal good, blush, when 
he contemplates the* disinterested affection of Jesus Christj 
that precious Redeemer, by whom he hopes to be saved. 
Let him feel, that so long as his heart does not throb with 
benevolent emotions, when he contemplates the character 
and destinies of those, who, together with himself, are pres- 
sing their way to the eternal world, he has nothing of that 
spirit that inspired the bosom of his Master, and under the 
influence of which, he • * 

" Entered the iron gates of death,. 
And tore the bars a'way." 

Let him feel, in solemn conclusion, with respect to himself,' 
that if any man have not the spirit of Christ, he is none of his.^' 
How immense the difference between the spirit of the" 
world, and the spirit of Christ* The former looks exclusive^^ 



35e 

]y upon its own things ; the latter, not indifferent to its owi* 
things, looks also upon the things of others. The former,, 
makes self the centre of its desires and efforts ; the latter, in, 
the broad compasg of benevolent feeling, regards the good of 
being. The former would persuade itself of love to God, 
only as he is the source of happiness ; the latter admires the 
character of God as intrinsically and supremely levely. The 
former is the spirit of the natural man ; the latter the spirit 
of the new born child of God. The former is supported by 
the policy of the world ; the latter comes to us bearing the 
impress of the Divinity. The former is the spirit of the 
pit ; the latter reigns through the mansions of blessedness. 
The former would make as many separate interests as there 
are separate existing beings ; the latter would fix, with an 
intensity of ardour and effort, the affections of the intelligent 
universe upon one object, and that object, the ever blessed God. 

It is the spirit of the world that can look with cold indiffer- 
ence upon prevailing iniquity, and see the dessolations and 
ravages of sin among our race, and make not an effort to im- 
pede its march to ruin. 

Did I say that the spirit of the world can look ? No, my 
friefidsyi there is no indifferent looking on possible to man in 
this state of trial. All are employed, on one, or the other 
side, in this solemn concern. The sentiment of the text, does 
most unequivocally condemn as ungodly, that spirit that says, 
" let the world take care of itself, and 1 will take care of my- 
self. Every man must see to his own concerns." How 
4oes such a spirit as this compare with the illustrious exam- 



361 

:ple with which the apostle enforces the duty enjoined in the 
text ? Had the blessed Saviour felt thus with regard to fal- 
len man, how pitiable, this day, would have been the condi- 
tion of the human family ! How full of gloom and darkness 
our prospects for eternity ! 

There is something God-like in the benevolence that goes 
out to contemplate the miseries of man ; and that employs its 
energies to relieve them. 

That exhibition of the Divine Being, above all other 
displays he has made of himself, is prominent and distinguish- 
ing, where we see him bending from his throne of glory, and 
in the attitude of heavenly mercy, in the person of his Son, 
reaching down his arms to secure a sinking world from ruin. 
Here were no claims on the part of man. Here were no ob- 
ligations on the part of God. All was mercy — All was love. 
This act of self-moved, unsolicited benevolence on the part 
of our Maker, will constitute a subject of devout thought, and 
thankful song, so long as the hearts of the children of redemp- 
tion shall be capable of grateful emotion, and the bosoms of 
angels shall be the seat of sublime and ingenuous sentiment. 
In this particular the Divine Saviour invites us, by our con- 
duct, to bear a resemblance to our Father who is in heaven, 
who, with infinite care and kindness, bestows his blessings 
liberally, even upon the evil, and unthankful. 

It is not for us, under any circumstances, to sit down, and 
look upon the moral waste and ruin of our world, and think 
that we have nothing to do ; no efforts to make, to restore 
to submission and obedience, the revolted and rebellious 



352 

objects of our Sovereigo, by whom we are surrounded/ 
It is treason against heaven, to feel a spirit of indifference, 
if this were possible, when we survey the ravages which sin 
is making, and its bold and daring trespass on the authority of 
the Most High. 

The heart that is not influenced by love to God, and the 
iouls of men, to seek his glory, and their salvation, has never 
been moulded after the image of Christ, nor felt the powef 
pf benevolent emotion. 

The curse, above all others, which a benevolent man would 
dread, would be, to be insensible to the miseries of others ; 
and too much absorbed in his own private interest, to be wil- 
ling to make an effort, to relieve the woes of his fellow men. 
No, he sees hopeless grief, and weeps over it.— Iniquity in 
triumph, and throws obstacles in its way. He anticipates the 
approaching ruin of the impenitent, and warns him of his dan- 
ger. He beholds the faithful desponding, and strengthens 
them. His heart always goes beyond his capacity for accom- 
plishment ; and he carries in secret to his God, what lies out 
of the field of his own labour, and prays that a blessing may 
rest on the efforts of other hands, employed in the sublime 
design of bringing the world iato subjection to the obedience 
o^f Christ. 

REMARKS. 

1. If what has been said be true, no man can live to him- 
self, exclusively, without contracting exceeding great guilt. 
The relations, under which divine providence has placed 
him, create obligations which he cannot disregard, without 



353: 

tre'ating his Maker with a most shameful neglect and Indiffer- 
ence. 

What an unhappy, and unenviable spirit is that, which leads 
a man to overlook the interests of his fellow beings, except as 
they may be rendered subservient to his personal views and 
projects. 

Look upon mankind involved in one common condemnation, 
by reason of a common revolt from God. Look at the com- 
mon circumstances of our being ; all dependent ; all liable to 
disappointment ; to severe reverses ; to affliction and grief ; 
and all pressing our way onward to the grave, and to the scenes 
of the last day : And is there nothing in all these things to 
awaken kind and benevolent emotions ? 

Contemplate, also, as a further excitement to a tender re- 
collection of obligation, the common principles of our physi- 
cal and moral constitution. Remember that high, and refin- 
ed, and delicate feeling is not confined to any particular class, 
or description of men. That the agony of grief is as poign- 
ant in the bosom of the poor widow, shut out from the view 
of society, by means of the obscurity of her lot, as in the bo» 
som of that more favoured female, who has a plentiful store, 
and is surrounded with weeping, and sympathizing friends. 
The poor man is not incapable of feeling, when he looks up- 
on his little family, growing up into the world without expec- 
tation, because he is poor. His poverty has not robbed him 
of the heart of a father. No, if this were its effect, then, 
were poverty a double curse. All men have not the samje 

natural endowments of mind, as it regards extent, or largeness 

■s s 



SB4 

of capacity ; nor are they born under the same advantages ; 
nor do they come upon the stage with the same inviting and 
encouraging prospects : But are the unfortunate, the artless, 
the improvident, therefore, irifiapable of happiness, and un- 
deserving regard ? Who hath made us to differ ? God, in his 
wise and inscrutible providence, has estabHshed this diversi- 
fied allotment in human concerns, doubtless, for the purpose 
t)f exhibiting the sovereignty of his hand in his dispensations 
towards his creatures ; and also, to furnish an opportunity 
for the human heart to exhibit itself, in that department of 
hioral action, that regards the conduct and feelings of men 
towards each other. 

I say not, that you shall make no discriminations between 
men of different character and conduct ; that you shall pro- 
nounce guilt, innocence ; and sloth, activity ; and improvi- 
dence, prudent foresight : But, I do say, that every ingen- 
uous feeling of nature coincides with what the gospel de- 
mands, when it tells you, that you are solemnly bound to do 
all in your power, to improve the moral character of society 
by suppressing guilt, and promoting activity, industry and vir- 
tue in community. 

Nor is this great duty discharged, when we are willing to 
clear off our hands, what providence has thrown in our way. 
Our activity, in such cases, may arise, wholly, from selfish- 
ness, that we may, the more speedily, rid ourselves of the 
burthen. The spirit of the gospel requires, that we should 
malie it our business, a part of our daily concern, to do good. 
JKot merely to promote our own objects, but to do something 



356 

for the good of our species, if possible, or at least, for the 
good of those, with whom the providence of God has as^iocia- 
ted us. Our views of duty are to this day exceedingly limi- 
ted, and our sphere of benevolent action very much circum- 
scribed, if we have never felt the force of this obligation. 
Hence we observe — 

2. That if what has been said be true, every man should 
feel himself the guardian of the pubhck welfare. And what a 
different state of things would soon exist, to give delight to the 
generous principles of our nature, if this should become, in 
any considerable measure, the pjblick sentiment ? How soon 
would abundance store the houses of poverty and want ; the 
appearance of comfort and prosperity, take the place of 
wretchedness and rags ; our streets no longer be crowded 
with profane, bloated drunl irds ; and the children of the un- 
godly, rescued from ruin, look forward with hope, to respec- 
tability and usefulness. How would the afflicted female dry 
up her tears, and rejoice in the restoration of her dissolute 
husband ; and the children that bad been without bread, smile 
around the board of plenty, and wonder at the change. How 
would the monster sin cease to feed on the life's blood of man ; 
and dinners, disenthralled from the bondage of corruption, re- 
joice in the privileges of the sons of G od. Earth, renovated by 
the genius of benevolence, would pay her united homage to the 
King immortal ; and songs of praise, from men of every tongue, 
rise like sweet incense to his throne. O, may the love of Gdd 
constrain us, that we may be the willing instruments, in promo- 
ting a result, so glorious ! 



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